Bhartruhari Sataka Trisati - Vairaagya Satakam - Punjabi

ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ's ਵੈਰਾਗ੍ਯ ਸ਼ਤਕਮ੍ is the third part of the ਸ਼ਤਕ-ਤ੍ਰਿਸ਼ਤਿ - verses that turn the mind from restless craving toward clarity and freedom. Here ਵੈਰਾਗ੍ਯ is not bitterness; it is the sober strength to enjoy what is appropriate without being owned by it.

Many verses are intentionally sharp, even unsettling, because they are meant to break complacency. The poet repeatedly exposes how ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving) disguises itself as "just one more" and keeps the mind running, and how ਵਿਵੇਕ (discernment) begins when we see the cost of that running.

A helpful way to read these verses is to treat them as mirrors: when a line feels exaggerated, ask what habit it is trying to correct. When a line feels difficult, pause and examine what it is touching - fear, pride, status, pleasure, or the need for control. The commentary connects the verse to daily life and, when it naturally fits, to ਅਦ੍ਵੈਤ and to parallel insights found in thinkers like Schopenhauer and Jiddu Krishnamurthy.

ਚੂਡੋਤ੍ਤਂਸਿਤਚਂਦ੍ਰਚਾਰੁਕਲਿਕਾਚਂਚਚ੍ਛਿਖਾਭਾਸ੍ਵਰੋ
ਲੀਲਾਦਗ੍ਧਵਿਲੋਲਕਾਮਸ਼ਲਭਃ ਸ਼੍ਰੇਯੋਦਸ਼ਾਗ੍ਰੇ ਸ੍ਫੁਰਨ੍ ।
ਅਂਤਃਸ੍ਫੂਰ੍ਜਦ੍ਅਪਾਰਮੋਹਤਿਮਿਰਪ੍ਰਾਗ੍ਭਾਰਂ ਉਚ੍ਚਾਟਯਨ੍
ਸ਼੍ਵੇਤਃਸਦ੍ਮਨਿ ਯੋਗਿਨਾਂ ਵਿਜਯਤੇ ਜ੍ਞਾਨਪ੍ਰਦੀਪੋ ਹਰਃ ॥ 3.1 ॥

ਛਂਦਃ (ਸ਼ਾਰ੍ਦੂਲਵਿਕ੍ਰੀਡਿਤਮ੍): This is in ਸ਼ਾਰ੍ਦੂਲਵਿਕ੍ਰੀਡਿਤਮ੍ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 19 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `GGGLLGL GLLLG GGLGGLG`; ਯਤਿ (pause) is after the 7th and 12th syllables in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਚੂਡਾ - crest; topknot
ਉਤ੍ਤਂਸਿਤ - adorned with; worn as an ornament
ਚਂਦ੍ਰ - moon
ਚਾਰੁ - beautiful; charming
ਕਲਿਕਾ - digit; crescent
ਚਂਚਤ੍ - trembling; flickering; moving
ਸ਼ਿਖਾ - crest/flame-like tuft
ਭਾਸ੍ਵਰਃ - shining; radiant
ਚੂਡੋਤ੍ਤਂਸਿਤਚਂਦ੍ਰਚਾਰੁਕਲਿਕਾਚਂਚਚ੍ਛਿਖਾਭਾਸ੍ਵਰਃ - shining with the flickering crescent moon adorning his crest (compound)
ਲੀਲਾ - playfully; as a sportive act
ਦਗ੍ਧ - burned
ਵਿਲੋਲ - fluttering; restless
ਕਾਮ - desire (here: Cupid)
ਸ਼ਲਭਃ - moth
ਲੀਲਾਦਗ੍ਧਵਿਲੋਲਕਾਮਸ਼ਲਭਃ - he who playfully burned the fluttering moth of Desire (compound)
ਸ਼੍ਰੇਯਃ - highest good; auspiciousness
ਦਸ਼ਾ - state; stage
ਅਗ੍ਰੇ - at the summit/forefront
ਸ੍ਫੁਰਨ੍ - shining; flashing forth
ਅਂਤਃ - within
ਸ੍ਫੁਰਤ੍ - flashing; springing up (in verse: ਸ੍ਫੂਰ੍ਜਦ੍)
ਅਪਾਰ - boundless
ਮੋਹ - delusion
ਤਿਮਿਰ - darkness
ਪ੍ਰਾਗ੍ਭਾਰਃ - dense mass; heavy load
ਉਚ੍ਚਾਟਯਨ੍ - uprooting; driving away
ਸ਼੍ਵੇਤਃ - white; pure
ਸਦ੍ਮਨ੍ - abode; dwelling
ਯੋਗਿਨਾਂ - of yogins
ਵਿਜਯਤੇ - triumphs
ਜ੍ਞਾਨ - knowledge
ਪ੍ਰਦੀਪਃ - lamp
ਹਰਃ - Shiva

Translation (ਭਾਵਾਰ੍ਥ):
Shiva, the lamp of knowledge, triumphs in the pure abode of yogins: his crest shines with the flickering crescent moon; he playfully burned the fluttering moth of desire; and he uproots the dense darkness of boundless delusion that flares up within.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse presents ਹਰਃ not merely as a deity "out there", but as the inner light of ਜ੍ਞਾਨ (clear knowing). The crescent on the head suggests cool lucidity, the "moth of ਕਾਮ" suggests the restless mind that keeps flying toward glittering pleasures, and the "darkness of ਮੋਹ" points to confusion that rises from within. The central claim is simple: when awareness is steady, craving loses its glamour and delusion loses its grip.

In lived experience, the same pattern appears when we chase "just one more" - one more achievement, one more purchase, one more approval - and still feel unfinished. Schopenhauer observed that desire keeps the will in perpetual dissatisfaction; Jiddu Krishnamurti likewise emphasizes that when desire is watched without indulgence or suppression, its compulsive momentum weakens. This verse invites that kind of seeing: not fighting desire, but illuminating it. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: when a craving rises today, pause for one minute and feel the wanting directly in the body. Ask, "What do I think this will fix in me?" and let the answer be seen quietly. You can pair the pause with the Upanishadic prayer ਤਮਸੋ ਮਾ ਜ੍ਯੋਤਿਰ੍ਗਮਯ (lead me from darkness to light): let the moment of craving become a cue to return to clarity, then choose the next action deliberately.

ਭ੍ਰਾਂਤਂ ਦੇਸ਼ਂ ਅਨੇਕਦੁਰ੍ਗਵਿਸ਼ਮਂ ਪ੍ਰਾਪ੍ਤਂ ਨ ਕਿਂਚਿਤ੍ਫਲਂ
ਤ੍ਯਕ੍ਤ੍ਵਾ ਜਾਤਿਕੁਲਾਭਿਮਾਨਂ ਉਚਿਤਂ ਸੇਵਾ ਕ੍ਰੁਰੁਇਤਾ ਨਿਸ਼੍ਫਲਾ ।
ਭੁਕ੍ਤਂ ਮਾਨਵਿਵਰ੍ਜਿਤਂ ਪਰਗ੍ਰੁਰੁਇਹੇਸ਼੍ਵਾਸ਼ਂਕਯਾ ਕਾਕਵਤ੍
ਤ੍ਰੁਰੁਇਸ਼੍ਣੇ ਜ੍ਰੁਰੁਇਂਭਸਿ ਪਾਪਕਰ੍ਮਪਿਸ਼ੁਨੇ ਨਾਦ੍ਯਾਪਿ ਸਂਤੁਸ਼੍ਯਸਿ ॥ 3.2 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਭ੍ਰਾਂਤਂ - wandered; roamed
ਦੇਸ਼ਂ - land; region
ਅਨੇਕ - many
ਦੁਰ੍ਗ - difficult; hard to traverse
ਵਿਸ਼ਮਂ - uneven; harsh
ਅਨੇਕਦੁਰ੍ਗਵਿਸ਼ਮਂ - many difficult and harsh (places)
ਪ੍ਰਾਪ੍ਤਂ - obtained; reached
ਨ ਕਿਂਚਿਤ੍ਫਲਂ - no fruit/result at all
ਤ੍ਯਕ੍ਤ੍ਵਾ - having abandoned
ਜਾਤਿ - birth/caste
ਕੁਲ - lineage
ਅਭਿਮਾਨਃ - pride
ਜਾਤਿਕੁਲਾਭਿਮਾਨਂ - pride of birth and lineage
ਉਚਿਤਂ - proper; fitting
ਸੇਵਾ - service
ਕ੍ਰੁਰੁਇਤਾ - done
ਨਿਸ਼੍ਫਲਾ - fruitless
ਭੁਕ੍ਤਂ - eaten
ਮਾਨ - honor; respect
ਵਿਵਰ੍ਜਿਤਂ - devoid of; lacking
ਮਾਨਵਿਵਰ੍ਜਿਤਂ - without respect; without honor
ਪਰ - others'
ਗ੍ਰੁਰੁਇਹ - house
ਪਰਗ੍ਰੁਰੁਇਹੇਸ਼ੁ - in others' houses
ਆਸ਼ਂਕਯਾ - with suspicion/fear
ਕਾਕਵਤ੍ - like a crow
ਤ੍ਰੁਰੁਇਸ਼੍ਣੇ - O thirst/craving
ਜ੍ਰੁਰੁਇਂਭਸਿ - you yawn; you keep opening wider
ਪਾਪ - sinful; harmful
ਕਰ੍ਮ - action
ਪਿਸ਼ੁਨਾ - informer; betrayer; one that "tells" (drives one into wrong acts)
ਪਾਪਕਰ੍ਮਪਿਸ਼ੁਨੇ - O betrayer that leads to sinful deeds (vocative)
ਨਾਦ੍ਯਾਪਿ - not even now
ਸਂਤੁਸ਼੍ਯਸਿ - are you satisfied?

Translation (ਭਾਵਾਰ੍ਥ):
I have wandered many harsh lands and gained no result; abandoned pride of birth and served appropriately yet fruitlessly; eaten in others' houses like a suspicious crow without honor - O craving, you keep yawning, betrayer that drives harmful deeds, and even now you are not satisfied.

Commentary (ਅਨੁਸਂਧਾਨ):
ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ speaks to craving as if it were a living tyrant. Even after exhausting travel, social humiliation, and "doing the right things" outwardly, the inner demand remains unchanged. Calling it a betrayer of sinful actions is a precise psychological claim: when craving is intense, it quietly pushes people into compromises they later regret - dishonesty, flattery, boundary-violations, and self-abandonment. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is the hedonic treadmill: the target keeps moving. In contemporary life it shows up as overworking for status, constant comparison through feeds, or treating relationships as ladders. Schopenhauer's critique of desire fits closely here: if the inner hunger is unexamined, external wins cannot fill it; they only refresh the appetite. The verse invites ਵਿਵੇਕ (discernment) - seeing the pattern clearly, without self-justification.

Practice: define "enough" in one domain this week (money, consumption, attention, achievement) and set a concrete boundary. Replace one habit of reaching with one act of contentment: finish work at a set time, spend an evening without scrolling, or eat simply. Keep watching the mind: satisfaction grows not by getting more, but by reducing the inner demand.

ਉਤ੍ਖਾਤਂ ਨਿਧਿਸ਼ਂਕਯਾ ਕ੍ਸ਼ਿਤਿਤਲਂ ਧ੍ਮਾਤਾ ਗਿਰੇਰ੍ਧਾਤਵੋ
ਨਿਸ੍ਤੀਰ੍ਣਃ ਸਰਿਤਾਂ ਪਤਿਰ੍ਨ੍ਰੁਰੁਇਪਤਯੋ ਯਤ੍ਨੇਨ ਸਂਤੋਸ਼ਿਤਾਃ ।
ਮਂਤ੍ਰਾਰਾਧਨਤਤ੍ਪਰੇਣ ਮਨਸਾ ਨੀਤਾਃ ਸ਼੍ਮਸ਼ਾਨੇ ਨਿਸ਼ਾਃ
ਪ੍ਰਾਪ੍ਤਃ ਕਾਣਵਰਾਟਕੋ਽ਪਿ ਨ ਮਯਾ ਤ੍ਰੁਰੁਇਸ਼੍ਣੇ ਸਕਾਮਾ ਭਵ ॥ 3.3 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਉਤ੍ਖਾਤਂ - dug up
ਨਿਧਿ - treasure
ਸ਼ਂਕਯਾ - with suspicion/hope
ਕ੍ਸ਼ਿਤਿ - earth
ਤਲਂ - surface
ਕ੍ਸ਼ਿਤਿਤਲਂ - the surface of the earth
ਧ੍ਮਾਤਾਃ - blown; smelted
ਗਿਰੇਃ - of the mountain
ਧਾਤਵਃ - ores; metals
ਨਿਸ੍ਤੀਰ੍ਣਃ - crossed; passed over
ਸਰਿਤਾਂ - of rivers
ਪਤਿਃ - lord (here: the ocean)
ਨ੍ਰੁਰੁਇਪਤਯਾਃ - kings
ਯਤ੍ਨੇਨ - with effort
ਸਂਤੋਸ਼ਿਤਾਃ - satisfied; pleased
ਮਂਤ੍ਰ - mantra
ਆਰਾਧਨ - worship; propitiation
ਤਤ੍ਪਰਃ - intent on; devoted to
ਮਨਸਾ - with the mind
ਨੀਤਾਃ - spent; led through
ਸ਼੍ਮਸ਼ਾਨੇ - in the cremation ground
ਨਿਸ਼ਾਃ - nights
ਪ੍ਰਾਪ੍ਤਃ - obtained
ਕਾਣਵਰਾਟਕਃ - a paltry coin; a meagre gain (sandhi in verse: ਕਾਣਵਰਾਟਕੋ਽ਪਿ = ਕਾਣਵਰਾਟਕਃ + ਅਪਿ)
ਅਪਿ - even
ਨ - not
ਮਯਾ - by me
ਤ੍ਰੁਰੁਇਸ਼੍ਣੇ - O thirst/craving
ਸ - with
ਕਾਮਾ - desire; wanting
ਸਕਾਮਾ - still wanting; still desireful
ਭਵ - be; remain

Translation (ਭਾਵਾਰ੍ਥ):
I dug the earth suspecting treasure, smelted mountain ores, crossed the ocean, and labored to please kings; with a mind devoted to mantra-worship I spent nights in cremation grounds - yet I did not obtain even a paltry coin. O craving, do not remain desireful.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse stacks up extreme efforts to show the range of craving: it can drive adventure, labor, ambition, and even "spiritual" austerity. Yet the reward shrinks into a mockery - a tiny coin after enormous cost. The deeper point is not about money; it is about misdirected energy: when the motive is hunger, the mind stays hungry, no matter what the outer activity looks like. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In everyday life, this appears when people jump from one scheme to another: speculative bets, side hustles, networking for influence, even meditation treated as a life-hack for success. Krishnamurti repeatedly warns that the mind seeks psychological security through accumulation, but that security is not produced by possessions or by ritualized striving. The verse says: if ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving) is the driver, the destination will not satisfy.

Practice: before starting a new pursuit, write down your real aim (service, learning, health, freedom) and ask whether the pursuit supports it or is just another chase. Simplify one area of life and reclaim time for what genuinely nourishes you. When the urge says "one more try", remember the cremation-ground image: time is finite; spend it on what actually frees the mind.

ਖਲਾਲਾਪਾਃ ਸੌਢਾਃ ਕਥਂ ਅਪਿ ਤਦ੍ਆਰਾਧਨਪਰੈਰ੍ਨਿਗ੍ਰੁਰੁਇਹ੍ਯਾਂਤਰ੍
ਬਾਸ਼੍ਪਂ ਹਸਿਤਂ ਅਪਿ ਸ਼ੂਨ੍ਯੇਨ ਮਨਸਾ ।
ਕ੍ਰੁਰੁਇਤੋ ਵਿਤ੍ਤਸ੍ਤਂਭਪ੍ਰਤਿਹਤਧਿਯਾਂ ਅਂਜਲਿਰਪਿ
ਤ੍ਵਂ ਆਸ਼ੇ ਮੋਘਾਸ਼ੇ ਕਿਮ ਅਪਰਂ ਅਤੋ ਨਰ੍ਤਯਸਿ ਮਾਮ੍ ॥ 3.4 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 30 + 17 + 19 + 25 ਮਾਤ੍ਰਾਃ (total 91); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਖਲਾਲਾਪਃ - foolish chatter; prattle (in verse: ਖਲਾਲਾਪਾਃ)
ਸੌਢਃ - palace; lofty mansion (in verse: ਸੌਢਾਃ)
ਕਥਂ ਅਪਿ - somehow; by some means
ਤਦ੍ - that (verse join)
ਆਰਾਧਨ - worshiping/serving (here: serving the "palace" life)
ਪਰੈਃ - by those engaged in it
ਨਿਗ੍ਰੁਰੁਇਹ੍ਯ - suppressing
ਅਂਤਰ੍ - within
ਬਾਸ਼੍ਪਂ - tears
ਹਸਿਤਂ - laughter; smile
ਅਪਿ - even
ਸ਼ੂਨ੍ਯੇਨ - with empty; hollow
ਮਨਸਾ - mind
ਕ੍ਰੁਰੁਇਤਃ - done; performed
ਵਿਤ੍ਤ - wealth
ਸ੍ਤਂਭਃ - arrogance; pride
ਪ੍ਰਤਿਹਤ - blocked; impeded
ਧਿਯਃ - minds (gen. pl.)
ਅਂਜਲਿਃ - salutation with folded hands
ਤ੍ਵਂ - you
ਆਸ਼ੇ - O hope/expectation
ਮੋਘ - futile; vain
ਕਿਮ ਅਪਰਂ - what more (is there)?
ਅਤਃ - then; therefore
ਨਰ੍ਤਯਸਿ - you make (me) dance
ਮਾਂ - me

Translation (ਭਾਵਾਰ੍ਥ):
In those noisy palaces, the ones who serve them somehow suppress inner tears, and even laughter is forced by an empty mind; even salutations are offered by minds blocked by the arrogance of wealth. O vain Hope, what more is there - why do you still make me dance?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is a candid portrait of life lived for status: noise, performance, and the inner cost of being "managed" by wealth and power. Tears are swallowed, laughter is staged, and even respectful gestures become transactions. Then the poet turns on ਆਸ਼ਾ (hope/expectation): it keeps the person dancing - always waiting, chasing, pleasing, and postponing dignity for a promised payoff. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This pattern is easy to recognize today: people-pleasing, status anxiety, and constant image-curation. Jiddu Krishnamurti calls this the trap of "becoming" - psychological time where the mind is always moving toward a future self and never resting in what is true now. The verse asks a hard question: what if you stop outsourcing your peace to external validation? This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: pick one arena where you over-perform for approval. For a week, do the necessary work but drop one extra performance: stop explaining yourself, stop checking for likes, stop rehearsing speeches. Use the freed attention for quiet study, a walk, or service. The mind learns that dignity does not need an audience.

ਅਮੀਸ਼ਾਂ ਪ੍ਰਾਣਾਨਾਂ ਤੁਲਿਤਵਿਸਿਨੀਪਤ੍ਰਪਯਸਾਂ
ਕ੍ਰੁਰੁਇਤੇ ਕਿਂ ਨਾਸ੍ਮਾਭਿਰ੍ਵਿਗਲਿਤਵਿਵੇਕੈਰ੍ਵ੍ਯਵਸਿਤਮ੍ ।
ਯਦ੍ਆਢ੍ਯਾਨਾਂ ਅਗ੍ਰੇ ਦ੍ਰਵਿਣਮਦਨਿਃਸਂਜ੍ਞਮਨਸਾਂ
ਕ੍ਰੁਰੁਇਤਂ ਮਾਵਵ੍ਰੀਡੈਰ੍ਨਿਜਗੁਣਕਥਾਪਾਤਕਂ ਅਪਿ ॥ 3.5 ॥

ਛਂਦਃ (ਸ਼ਿਖ੍ਹਰਿਨੀ): This is in ਸ਼ਿਖ੍ਹਰਿਨੀ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 17 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `LGGGGG LLLLL GGLLLG`; ਯਤਿ (pause) is after the 6th and 11th syllables in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਅਮੀਸ਼ਾਂ - of these
ਪ੍ਰਾਣਾਨਾਂ - lives; vital breaths
ਤੁਲਿਤ - comparable to; like
ਵਿਸਿਨੀ - lotus (in verse: ਵਿਸਿਨੀ)
ਪਤ੍ਰ - leaf
ਪਯਸ੍ - water
ਵਿਸਿਨੀਪਤ੍ਰਪਯਸਾਂ - water (drops) on lotus leaves (image of fragility)
ਕ੍ਰੁਰੁਇਤੇ - for the sake of
ਕਿਮ੍ - what?
ਨ - not
ਅਸ੍ਮਾਭਿਃ - by us
ਵਿਗਲਿਤ - slipped away; fallen
ਵਿਵੇਕਃ - discernment
ਵਿਗਲਿਤਵਿਵੇਕੈਃ - with discernment fallen away
ਵ੍ਯਵਸਿਤਂ - undertaken; decided; done
ਯਦ੍ - because/that (verse join)
ਆਢ੍ਯਾਨਾਂ - of the rich
ਅਗ੍ਰੇ - before; in front
ਦ੍ਰਵਿਣ - wealth
ਮਦਃ - intoxication; pride
ਦ੍ਰਵਿਣਮਦ - pride/intoxication of wealth
ਅਨਿਃਸਂਜ੍ਞ - insensible; numb
ਮਨਸਾਂ - of minds
ਮਾ - without
ਅਵ੍ਰੀਡੈਃ - without shame
ਨਿਜ - one's own
ਗੁਣ - virtues
ਕਥਾ - talk; narration
ਪਾਤਕਂ - sin; wrongdoing
ਨਿਜਗੁਣਕਥਾਪਾਤਕਂ - the "sin" of praising one's own virtues
ਅਪਿ - even

Translation (ਭਾਵਾਰ੍ਥ):
For these fragile lives, like water on lotus leaves, what have we not done with discernment lost? For we, shameless, have even committed the "sin" of talking about our own virtues before the rich whose minds are numbed by the intoxication of wealth.

Commentary (ਅਨੁਸਂਧਾਨ):
The image of water on a lotus leaf points to how precarious life is - one gust and it slides away. Yet, with ਵਿਵੇਕ (discernment) weakened, people do many humiliating things to protect comfort and continuation. The poet then names an even subtler fall: in front of those intoxicated by wealth, we begin advertising ourselves, praising our own virtues, and bargaining for favor. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In contemporary life, this is the pressure of self-branding: exaggerating achievements, flattering gatekeepers, bending principles to be accepted. Schopenhauer would call it the will's servitude: wherever it imagines satisfaction, it bows. The verse is a call to self-respect - do not sell inner truth for outer reward. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: notice where you feel compelled to impress. Replace one act of boasting with one act of competence done quietly and well. If you must present yourself (interviews, proposals), keep it factual and restrained. Let your work speak, and let your mind remain free of the need to be "seen".

ਕ੍ਸ਼ਾਂਤਂ ਨ ਕ੍ਸ਼ਮਯਾ ਗ੍ਰੁਰੁਇਹੋਚਿਤਸੁਖਂ ਤ੍ਯਕ੍ਤਂ ਨ ਸਂਤੋਸ਼ਤਃ
ਸੋਢੋ ਦੁਃਸਹਸ਼ੀਤਤਾਪਪਵਨਕ੍ਲੇਸ਼ੋ ਨ ਤਪ੍ਤਂ ਤਪਃ ।
ਧ੍ਯਾਤਂ ਵਿਤ੍ਤਂ ਅਹਰ੍ਨਿਸ਼ਂ ਨਿਤ੍ਯਮਿਤਪ੍ਰਾਣੈਰ੍ਨ ਸ਼ਂਭੋਃ ਪਦਂ
ਤਤ੍ਤਤ੍ਕਰ੍ਮ ਕ੍ਰੁਰੁਇਤਂ ਯਦੇਵ ਮੁਨਿਭਿਸ੍ਤੈਸ੍ਤੈਃ ਫਲੈਰ੍ਵਂਚਿਤਾਃ ॥ 3.6 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕ੍ਸ਼ਾਂਤਂ - endured; borne
ਨ - not
ਕ੍ਸ਼ਮਯਾ - by forgiveness/patience
ਗ੍ਰੁਰੁਇਹ - householder life
ਉਚਿਤ - fitting; proper
ਸੁਖਂ - comfort
ਗ੍ਰੁਰੁਇਹੋਚਿਤਸੁਖਂ - comforts appropriate to householder life
ਤ੍ਯਕ੍ਤਂ - abandoned
ਨ - not
ਸਂਤੋਸ਼ਤਃ - through contentment
ਸੋਢਃ - endured; borne
ਦੁਃਸਹ - hard to bear
ਸ਼ੀਤ - cold
ਤਾਪ - heat
ਪਵਨ - wind
ਕ੍ਲੇਸ਼ਃ - hardship
ਤਪਃ - austerity
ਨ ਤਪ੍ਤਂ - not practiced/"heated" fully
ਧ੍ਯਾਤਂ - meditated on
ਵਿਤ੍ਤਂ - wealth
ਅਹਰ੍ਨਿਸ਼ਂ - day and night
ਨਿਤ੍ਯਮ੍ - always
ਇਤ - measured
ਪ੍ਰਾਣੈਃ - with (limited) breath/life
ਨ - not
ਸ਼ਂਭੋਃ - of Shiva
ਪਦਂ - feet; state; goal
ਤਤ੍ਤਤ੍ - this and that
ਕਰ੍ਮ - actions
ਕ੍ਰੁਰੁਇਤਂ - done
ਮੁਨਿਭਿਃ - by sages
ਤੈਃ ਤੈਃ - by those and those
ਫਲੈਃ - fruits/results
ਵਂਚਿਤਾਃ - cheated; deprived

Translation (ਭਾਵਾਰ੍ਥ):
We did not truly cultivate forgiveness; we did not abandon even ordinary comforts through contentment; we endured cold, heat, wind, and hardship, yet did not practice real austerity; we meditated on wealth day and night with our limited life-breaths, not on Shiva's feet. Thus the sages who did such works were "cheated" by the very fruits they gained.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is a review of misdirected life: one can tolerate hardship, but still not develop inner patience; one can speak of renunciation, but still cling to comfort; one can "work hard", yet aim that work at wealth rather than at freedom. "Cheated by fruits" means: effort did produce outcomes, but those outcomes did not deliver the lasting peace that was implicitly sought. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

This is a warning against intensity without orientation. People can spend decades optimizing comfort or chasing money and still feel spiritually barren. It is also a critique of spiritual practice done for ego, display, or reward: if the mind keeps clinging to objects, it does not rest in the ਆਤ੍ਮ (Self). In ਅਦ੍ਵੈਤ, the final aim is not a new possession, but release from the need to possess.

Practice: choose one daily action that clearly reduces craving and increases clarity - a short meditation, simple eating, truthful speech, or service without applause. Do it consistently. The verse says: effort matters, but direction matters more; aim your energy at what actually frees the mind.

ਭੋਗਾ ਨ ਭੁਕ੍ਤਾ ਵਯਂ ਏਵ ਭੁਕ੍ਤਾਸ੍
ਤਪੋ ਨ ਤਪ੍ਤਂ ਵਯਂ ਏਵ ਤਪ੍ਤਾਃ ।
ਕਾਲੋ ਨ ਯਾਤੋ ਵਯਂ ਏਵ ਯਾਤਾਸ੍ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ
ਨ ਜੀਰ੍ਣਾ ਵਯਂ ਏਵ ਜੀਰ੍ਣਾਃ ॥ 3.7 ॥

ਛਂਦਃ (ਇਂਦ੍ਰਵਜ੍ਰਾ): This is in ਇਂਦ੍ਰਵਜ੍ਰਾ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 11 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `GGLGGLLGLGG`.

Meaning (ਪਦਾਰ੍ਥ):
ਭੋਗਾਃ - pleasures; enjoyments
ਨ - not
ਭੁਕ੍ਤਾਃ - enjoyed (by us)
ਵਯਂ - we
ਏਵ - indeed
ਭੁਕ੍ਤਾਃ - were enjoyed/consumed
ਤਪਃ - austerity
ਨ - not
ਤਪ੍ਤਂ - practiced/"heated"
ਵਯਂ - we
ਏਵ - indeed
ਤਪ੍ਤਾਃ - were burned
ਕਾਲਃ - time
ਨ - not
ਯਾਤਃ - went/passed
ਵਯਂ - we
ਏਵ - indeed
ਯਾਤਾਃ - went/passed away
ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ - thirst; craving
ਨ - not
ਜੀਰ੍ਣਾ - worn out; aged
ਵਯਂ - we
ਏਵ - indeed
ਜੀਰ੍ਣਾਃ - became aged

Translation (ਭਾਵਾਰ੍ਥ):
We did not enjoy pleasures; pleasures consumed us. We did not practice austerity; hardship burned us. Time did not pass; we passed away. Craving did not grow old; we grew old.

Commentary (ਅਨੁਸਂਧਾਨ):
This is ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ's famous reversal: the mind believes it is the master of enjoyment, but often it is the object that masters the mind. "Pleasures consumed us" means our attention, energy, and dignity were eaten up by chasing stimulation. "Time did not pass; we passed" means life is not a resource we own; it is what is being spent. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In contemporary life, this is the feeling of being used by habits: addiction loops, compulsive productivity, endless entertainment. Schopenhauer's insight is relevant: desire is a perpetual lack, so the object seems to promise completion but the structure of craving renews itself. Krishnamurti adds that when you see the movement of craving directly, without justifying it, the spell weakens - not by force, but by understanding. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: pick one habit where you feel "used" (phone, sugar, approval). For a week, insert a small pause before the impulse and do something simple but opposite: drink water, breathe, stand up, or delay by five minutes. Each pause restores agency. ਵੈਰਾਗ੍ਯ begins as repeated small acts of freedom.

ਬਲਿਭਿਰ੍ਮੁਖਂ ਆਕ੍ਰਾਂਤਂ ਪਲਿਤੇਨਾਂਕਿਤਂ ਸ਼ਿਰਃ ।
ਗਾਤ੍ਰਾਣਿ ਸ਼ਿਥਿਲਾਯਂਤੇ ਤ੍ਰੁਰੁਇਸ਼੍ਣੈਕਾ ਤਰੁਣਾਯਤੇ ॥ 3.8 ॥

ਛਂਦਃ (ਅਨੁਸ਼੍ਟੁਭ੍): This is in ਅਨੁਸ਼੍ਟੁਭ੍ (ਸ਼੍ਲੋਕ) Chandas/Meter: 4 ਪਾਦਾਃ, 8 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ (32 total; commonly written/recited as two 16-syllable half-verses separated by `।`); ਪਥ੍ਯਾ cadence often ends as pAda 1/3 = `x x x x L G x G`, pAda 2/4 = `x x x x L G L G`; a common ਯਤਿ (pause) is after the 4th or 5th syllable in each ਪਾਦ (separate from the natural pauses at `।` and `॥`). ਲਕ੍ਸ਼ਣ ਸ਼੍ਲੋਕ: ਸ਼੍ਲੋਕੇ ਸ਼ਸ਼੍ਠਂ ਗੁਰੁ ਜ੍ਞੇਯਂ ਸਰ੍ਵਤ੍ਰ ਲਘੁਪਂਚਮਮ੍ । ਦ੍ਵਿਚਤੁਸ਼੍ਪਾਦਯੋਃ ਹ੍ਰਸ੍ਵਂ ਸਪ੍ਤਮਂ ਦੀਰ੍ਘਮਨ੍ਯਯੋਃ ॥ - this mnemonic says the 6th syllable is ਗੁਰੁ and the 5th is ਲਘੁ in all ਪਾਦਾਃ; the 7th is ਲਘੁ in pAda 2/4 and ਗੁਰੁ in pAda 1/3.

Meaning (ਪਦਾਰ੍ਥ):
ਬਲਿਭਿਃ - by weakness; by loss of strength (lit. "by forces" pressing down)
ਮੁਖਂ - face
ਆਕ੍ਰਾਂਤਂ - overpowered; seized
ਪਲਿਤੇਨ - by grey hair
ਅਂਕਿਤਂ - marked
ਸ਼ਿਰਃ - head
ਗਾਤ੍ਰਾਣਿ - limbs
ਸ਼ਿਥਿਲਾਯਂਤੇ - become loose; slacken
ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ - craving; thirst
ਏਕਾ - alone
ਤਰੁਣਾਯਤੇ - remains young; becomes youthful

Translation (ਭਾਵਾਰ੍ਥ):
The face is overpowered by weakness, the head is marked by grey hair, and the limbs slacken; only craving remains young.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse makes a stark observation about aging: the body visibly declines, but the inner demand of wanting refuses to decline. Many people expect time itself to cure craving; ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ says time only weakens the instruments, not the appetite. If the mind is not trained, desire outlives strength. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is easy to see today when people chase the same thrills even when health suffers: overwork, late-night scrolling, compulsive consumption, or repeated relationship patterns. The verse is not condemning pleasure; it is exposing compulsion. ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving) is not solved by age; it is solved by ਵਿਵੇਕ (clear discernment).

Practice: reflect on one desire that keeps repeating. Ask whether it actually brings lasting well-being or just temporary relief. Then choose one "elder" value to honor this week: simplicity, health, relationships, or inner quiet. Let actions respect the body's limits instead of fighting them.

ਵਿਵੇਕਵ੍ਯਾਕੋਸ਼ੇ ਵਿਦਧਤਿ ਸਮੇ ਸ਼ਾਮ੍ਯਤਿ ਤ੍ਰੁਰੁਇਸ਼ਾ
ਪਰਿਸ਼੍ਵਂਗੇ ਤੁਂਗੇ ਪ੍ਰਸਰਤਿਤਰਾਂ ਸਾ ਪਰਿਣਤਾ ।
ਜਰਾਜੀਰ੍ਣੈਸ਼੍ਵਰ੍ਯਗ੍ਰਸਨਗਹਨਾਕ੍ਸ਼ੇਪਕ੍ਰੁਰੁਇਪਣਸ੍ਤ੍ਰੁਰੁਇਸ਼ਾਪਾਤ੍ਰਂ
ਯਸ੍ਯਾਂ ਭਵਤਿ ਮਰੁਤਾਂ ਅਪ੍ਯਧਿਪਤਿਃ ॥ 3.8.1 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਵਿਵੇਕ - discernment
ਵ੍ਯਾਕੋਸ਼ਃ - open space; wide expanse
ਵਿਵੇਕਵ੍ਯਾਕੋਸ਼ੇ - in the wide expanse of discernment
ਵਿਦਧਤਿ - it becomes; it takes on (a state)
ਸਮੇ - calm; even
ਸ਼ਾਮ੍ਯਤਿ - becomes quiet; subsides
ਤ੍ਰੁਰੁਇਸ਼ਾ - thirst; craving
ਪਰਿਸ਼੍ਵਂਗਃ - embrace
ਤੁਂਗਃ - lofty; intense
ਪਰਿਸ਼੍ਵਂਗੇ ਤੁਂਗੇ - in a lofty/intense embrace
ਪ੍ਰਸਰਤਿਤਰਾਂ - spreads even more
ਸਾ - that (craving)
ਪਰਿਣਤਾ - transformed; grown
ਜਰਾ - old age
ਜੀਰ੍ਣ - worn out
ਐਸ਼੍ਵਰ੍ਯ - power; wealth; lordship
ਗ੍ਰਸਨ - swallowing; devouring
ਗਹਨ - dense; hard to escape
ਆਕ੍ਸ਼ੇਪਃ - distraction; disturbance
ਕ੍ਰੁਰੁਇਪਣਃ - miserly; petty-minded
ਤ੍ਰੁਰੁਇਸ਼ਾ - craving
ਪਾਤ੍ਰਂ - vessel; receptacle
ਯਸ੍ਯਾਂ - in which case; for whom
ਭਵਤਿ - becomes
ਮਰੁਤਾਂ - of the gods ("Maruts" as a collective)
ਅਪਿ - even
ਅਧਿਪਤਿਃ - lord (i.e., Indra)

Translation (ਭਾਵਾਰ੍ਥ):
In the wide expanse of discernment, craving becomes calm; but in an intense embrace it spreads even more. Ensnared in the dense distractions of old age and power, even the lord of the gods can become a mere vessel of thirst.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse contrasts two environments for the mind. In the open sky of ਵਿਵੇਕ (discernment), craving quiets down because the mind sees clearly and is not pressed by stimulation. But in the intensity of close sensual contact, craving multiplies because imagination, memory, and anticipation all get fed. Then the poet adds a warning: power and wealth do not protect; they can actually amplify distraction, so even the "lord" can become a receptacle of thirst. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In daily living, this is why discernment feels easy in calm moments and hard in high-arousal moments. Decisions made inside excitement often over-promise and under-deliver. Krishnamurti's point is relevant: desire gains strength through images and projections; when the mind stops feeding images, desire becomes simple and manageable. The verse is asking for that inner space even in the middle of life. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: decide your boundaries and values in a calm hour, not in the heat of attraction or anger. When you feel pulled, step back and create a little "sky": a walk, a breath, a delay, a honest conversation. Let closeness be guided by clarity and consent, not by compulsion. That is ਵੈਰਾਗ੍ਯ as maturity, not as denial.

ਨਿਵ੍ਰੁਰੁਇਤ੍ਤਾ ਭੋਗੇਚ੍ਛਾ ਪੁਰੁਸ਼ਬਹੁਮਾਨੋ਽ਪਿ ਗਲਿਤਃ
ਸਮਾਨਾਃ ਸ੍ਵਰ੍ਯਾਤਾਃ ਸਪਦਿ ਸੁਹ੍ਰੁਰੁਇਦੋ ਜੀਵਿਤਸਮਾਃ ।
ਸ਼ਨੈਰ੍ਯਸ਼੍ਟ੍ਯੁਤ੍ਥਾਨਂ ਘਨਤਿਮਿਰਰੁਦ੍ਧੇ ਚ ਨਯਨੇ
ਅਹੋ ਮੂਢਃ ਕਾਯਸ੍ਤਦਪਿ ਮਰਣਾਪਾਯਚਕਿਤਃ ॥ 3.9 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਨਿਵ੍ਰੁਰੁਇਤ੍ਤਾ - has ceased; has turned away
ਭੋਗ - pleasure
ਇਚ੍ਛਾ - desire
ਭੋਗੇਚ੍ਛਾ - desire for pleasure
ਪੁਰੁਸ਼ - person
ਬਹੁਮਾਨਃ - self-respect; pride; honor
ਅਪਿ - even
ਗਲਿਤਃ - slipped away; fallen
ਸਮਾਨਾਃ - equal; alike
ਸ੍ਵਰ੍ਯਾਤਾਃ - have gone to heaven; have passed away
ਸੁਹ੍ਰੁਰੁਇਦਃ - friends
ਜੀਵਿਤ - life
ਸਮਾਃ - equal to; like
ਸ਼ਨਈਃ - slowly
ਯਸ਼੍ਟਿ - staff
ਉਤ੍ਥਾਨਂ - getting up
ਘਨ - dense
ਤਿਮਿਰ - darkness
ਰੁਦ੍ਧੇ - obstructed; blocked
ਨਯਨੇ - in the eyes
ਅਹੋ - alas!
ਮੂਢਃ - foolish
ਕਾਯਃ - body
ਤਦਪਿ - even then
ਮਰਣ - death
ਆਪਾਯ - danger; calamity
ਚਕਿਤਃ - frightened

Translation (ਭਾਵਾਰ੍ਥ):
Desire for pleasure has ceased, and even self-respect has slipped away; friends, equal to life itself, have departed. Rising now requires a staff, and the eyes are blocked by thick darkness - alas, the foolish body is still frightened of the danger of death.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is a sober inventory of old age: pleasures no longer attract, pride no longer stands, friends are gone, eyesight dims, the body needs support. Yet fear of death remains. The irony is sharp: the body is called ਮੂਢਃ (foolish) because it clings to life even when the usual reasons for clinging have already faded. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In modern terms, this points to how fear can survive even after the "content" of life changes. People keep worrying about status after retirement, keep chasing validation after friendships thin out, keep fearing loss even when there is little left to lose. ਵੈਰਾਗ੍ਯ is not coldness; it is meeting reality early, so fear does not ambush you late.

Practice: do a small "death rehearsal" in a healthy way: imagine losing one attachment (a role, a possession, an image) and notice that awareness still remains. If this feels heavy, keep it gentle and short. The goal is not morbidity; it is courage - training the mind to rest in what is stable, so fear becomes smaller.

ਆਸ਼ਾ ਨਾਮ ਨਦੀ ਮਨੋਰਥਜਲਾ ਤ੍ਰੁਰੁਇਸ਼੍ਣਾਤਰਂਗਾਕੁਲਾ
ਰਾਗਗ੍ਰਾਹਵਤੀ ਵਿਤਰ੍ਕਵਿਹਗਾ ਧੈਰ੍ਯਦ੍ਰੁਮਧ੍ਵਂਸਿਨੀ ।
ਮੋਹਾਵਰ੍ਤਸੁਦੁਸ੍ਤਰਾਤਿਗਹਨਾ ਪ੍ਰੋਤ੍ਤੁਂਗਚਿਂਤਾਤਟੀ
ਤਸ੍ਯਾਃ ਪਰਗਤਾ ਵਿਸ਼ੁਦ੍ਧਂ ਅਲਸੋ ਨਂਦਂਤਿ ਯੋਗੀਸ਼੍ਵਰਾਃ ॥ 3.10 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਆਸ਼ਾ - hope; expectation
ਨਾਮ - called; indeed
ਨਦੀ - river
ਮਨੋਰਥ - imagination; wish
ਜਲਾ - water (f.)
ਮਨੋਰਥਜਲਾ - whose water is imagination/wish
ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ - craving
ਤਰਂਗ - waves
ਆਕੁਲਾ - turbulent; full of
ਰਾਗ - attachment; passion
ਗ੍ਰਾਹਃ - crocodile
ਵਤੀ - possessing
ਰਾਗਗ੍ਰਾਹਵਤੀ - having crocodiles of attachment
ਵਿਤਰ੍ਕ - thoughts; doubts; argumentation
ਵਿਹਗਃ - bird
ਵਿਤਰ੍ਕਵਿਹਗਾਃ - birds of restless thoughts
ਧੈਰ੍ਯ - steadiness; courage
ਦ੍ਰੁਮਃ - tree
ਧ੍ਵਂਸਨੀ - destroying
ਧੈਰ੍ਯਦ੍ਰੁਮਧ੍ਵਂਸਿਨੀ - destroyer of the tree of steadiness
ਮੋਹ - delusion
ਆਵਰ੍ਤਃ - whirlpool
ਸੁ - very
ਦੁਸ੍ਤਰ - hard to cross
ਅਤਿ - extremely
ਗਹਨਾ - deep; dense
ਮੋਹਾਵਰ੍ਤਸੁਦੁਸ੍ਤਰਾਤਿਗਹਨਾ - extremely deep and hard-to-cross whirlpool of delusion (compound)
ਪ੍ਰੋਤ੍ਤੁਂਗ - very lofty
ਚਿਂਤਾ - worry
ਤਟੀ - bank
ਪ੍ਰੋਤ੍ਤੁਂਗਚਿਂਤਾਤਟੀ - with high banks of worry
ਤਸ੍ਯਾਃ - having crossed beyond it; for those who have gone beyond it
ਪਰਗਤਾਃ - crossed over; gone beyond
ਵਿਸ਼ੁਦ੍ਧਂ - pure; clear
ਅਲਸਾਃ - effortless; relaxed; free from strain
ਨਂਦਂਤਿ - rejoice
ਯੋਗੀਸ਼੍ਵਰਾਃ - great yogins

Translation (ਭਾਵਾਰ੍ਥ):
Hope is a river whose water is imagination, turbulent with waves of craving; it has crocodiles of attachment, birds of restless thoughts, and it destroys the tree of steadiness. It is a terribly deep whirlpool of delusion with high banks of worry. Those who have crossed beyond it - the great yogins - rejoice in effortless purity.

Commentary (ਅਨੁਸਂਧਾਨ):
This is one of the most vivid diagnoses of the inner life: ਆਸ਼ਾ (hope/expectation) looks innocent, but when mixed with ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving) it becomes a dangerous river. Imagination becomes "water", attachment becomes "crocodiles", thoughts become "birds", and worry becomes the high banks that keep you trapped in the same channel. The yogin is defined simply as the one who has crossed this river and can rest without strain.

In daily life, this is the mind that lives in projections: "When I get that, I will finally be okay." Schopenhauer calls this the structure of suffering in desire; Krishnamurti points out that psychological time - the future as a promise - is a subtle escape from the present. The verse does not ask you to kill hope; it asks you to see when hope has become a cage. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: each time you notice anxious imagining, label it gently as "river-water" and return to one concrete present action. Do one small duty fully: one email, one call, one meal, one breath. Over time, this weakens ਚਿਂਤਾ (worry) and strengthens ਧੈਰ੍ਯ (steadiness). Crossing the river begins with coming back to "now" again and again.

ਨ ਸਂਸਾਰੋਤ੍ਪਨ੍ਨਂ ਚਰਿਤਂ ਅਨੁਪਸ਼੍ਯਾਮਿ ਕੁਸ਼ਲਂ
ਵਿਪਾਕਃ ਪੁਣ੍ਯਾਨਾਂ ਜਨਯਤਿ ਭਯਂ ਮੇ ਵਿਮ੍ਰੁਰੁਇਸ਼ਤਃ ।
ਮਹਦ੍ਭਿਃ ਪੁਣ੍ਯੌਘੈਸ਼੍ਚਿਰਪਰਿਗ੍ਰੁਰੁਇਹੀਤਾਸ਼੍ਚ ਵਿਸ਼ਯਾ
ਮਹਾਂਤੋ ਜਾਯਂਤੇ ਵ੍ਯਸਨਂ ਇਵ ਦਾਤੁਂ ਵਿਸ਼ਯਿਣਾਮ੍ ॥ 3.11 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਨ - not
ਸਂਸਾਰ - worldly life; the cycle of becoming
ਉਤ੍ਪਨ੍ਨਂ - arisen from; born of
ਸਂਸਾਰੋਤ੍ਪਨ੍ਨਂ - born of worldly life
ਚਰਿਤਂ - conduct; way of living
ਅਨੁਪਸ਼੍ਯਾਮਿ - I observe; I see
ਕੁਸ਼ਲਂ - wholesome; auspicious; truly beneficial
ਵਿਪਾਕਃ - ripening; fruit; result
ਪੁਣ੍ਯਾਨਾਂ - of merits; of good deeds
ਜਨਯਤਿ - produces; gives rise to
ਭਯਂ - fear
ਮੇ - to me; in me
ਵਿਮ੍ਰੁਰੁਇਸ਼ਤਃ - when reflecting; on careful consideration
ਮਹਦ੍ਭਿਃ - by great; by large
ਪੁਣ੍ਯੌਘੈਃ - by floods/masses of merit
ਚਿਰ - long (time)
ਪਰਿਗ੍ਰੁਰੁਇਹੀਤਾਃ - acquired; obtained; held
ਚ - and
ਵਿਸ਼ਯਾਃ - sense objects; enjoyments
ਮਹਾਂਤਃ - great
ਜਾਯਂਤੇ - arise; become
ਵ੍ਯਸਨਂ - calamity; misfortune; addiction-like trouble
ਇਵ - as if
ਦਾਤੁਂ - to give
ਵਿਸ਼ਯਿਣਾਂ - for those who indulge in objects; for sense-enjoyers

Translation (ਭਾਵਾਰ੍ਥ):
I do not see any truly safe conduct that is born of worldly life; when I reflect, even the fruits of merit produce fear in me. Sense objects obtained through great accumulated merit often become great misfortunes for those who indulge in them.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse says: there is no "safe" arrangement inside ਸਂਸਾਰ (worldly becoming). Even ਪੁਣ੍ਯ (merit) can mature into anxiety because it brings attractive objects, and attractive objects awaken attachment. What looks like a reward can become a trap: the more you have, the more you fear losing; the more you enjoy, the more you must maintain.

In contemporary terms, success often increases stress: larger responsibilities, a reputation to defend, lifestyle inflation, relationships colored by money, and the quiet fear of falling. This is why ਵੈਰਾਗ੍ਯ is not negativity; it is protection. It does not say "do not do good"; it says "do not bind your peace to outcomes".

Practice: keep doing good work, but regularly train non-attachment. Choose one "result" you are clinging to and loosen it: share credit, simplify a possession, or accept a smaller win without complaint. The mind learns that security does not come from holding more, but from needing less.

ਅਵਸ਼੍ਯਂ ਯਾਤਾਰਸ਼੍ਚਿਰਤਰਂ ਉਸ਼ਿਤ੍ਵਾਪਿ ਵਿਸ਼ਯਾ
ਵਿਯੋਗੇ ਕੋ ਭੇਦਸ੍ਤ੍ਯਜਤਿ ਨ ਜਨੋ ਯਤ੍ਸ੍ਵਯਂ ਅਮੂਨ੍ ।
ਵ੍ਰਜਂਤਃ ਸ੍ਵਾਤਂਤ੍ਰ੍ਯਾਦਤੁਲਪਰਿਤਾਪਾਯ ਮਨਸਃ
ਸ੍ਵਯਂ ਤ੍ਯਕ੍ਤਾ ਹ੍ਯੇਤੇ ਸ਼ਮਸੁਖਂ ਅਨਂਤਂ ਵਿਦਧਤਿ ॥ 3.12 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਅਵਸ਼੍ਯਂ - inevitably; certainly
ਯਾਤਾਰਃ - those that will go away; those that depart
ਚਿਰਤਰਂ - for a long time
ਉਸ਼ਿਤ੍ਵਾ - having stayed
ਅਪਿ - even
ਵਿਸ਼ਯਾਃ - sense objects; enjoyments
ਵਿਯੋਗੇ - in separation
ਕਃ - what?
ਭੇਦਃ - difference
ਤ੍ਯਜਤਿ - gives up; abandons
ਨ - not
ਜਨਃ - a person
ਯਤ੍ - because
ਸ੍ਵਯਂ - oneself
ਅਮੂਨ੍ - these (objects)
ਵ੍ਰਜਂਤਃ - going away
ਸ੍ਵਾਤਂਤ੍ਰ੍ਯਾਤ੍ - by their own independence
ਅਤੁਲ - incomparable
ਪਰਿਤਾਪਾਯ - for torment; for burning distress
ਮਨਸਃ - for the mind
ਸ੍ਵਯਂ - by oneself
ਤ੍ਯਕ੍ਤਾਃ - abandoned
ਹਿ - indeed
ਏਤੇ - these (objects)
ਸ਼ਮ - calm; peace
ਸੁਖਂ - happiness
ਅਨਂਤਂ - endless
ਵਿਦਧਤਿ - bestow; produce

Translation (ਭਾਵਾਰ੍ਥ):
Sense objects will inevitably depart, even if they stay a long time; in separation, what difference is there between a person giving them up and them giving up the person? When they depart of their own will they bring incomparable torment to the mind, but when one renounces them willingly they bestow endless peace.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse makes a subtle distinction: loss and renunciation look similar externally, but they feel completely different internally. When the object leaves on its own terms, the mind burns with helplessness; when the mind releases the object by choice, the mind tastes freedom. The same event can be suffering or relief depending on who is holding whom. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is deeply practical today. Jobs, roles, people, and health eventually change; if identity is glued to them, change feels like injury. If attachment is loosened early, change becomes a transition. The ਈਸ਼ ਉਪਨਿਸ਼ਤ੍ captures this spirit in one line: ਤ੍ਯਕ੍ਤੇਨ ਭੁਞੀਥਾਃ - enjoy through renunciation; the joy is real when possession is not demanded.

Practice: pick one object of attachment and rehearse letting go in a small way. Give away one item, share one privilege, or accept one "no" without bargaining. Each deliberate release strengthens the mind's capacity for peace, so that inevitable change hurts less.

ਬ੍ਰਹ੍ਮਜ੍ਞਾਨਵਿਵੇਕਨਿਰ੍ਮਲਧਿਯਃ ਕੁਰ੍ਵਂਤ੍ਯਹੋ ਦੁਸ਼੍ਕਰਂ
ਯਨ੍ਮੁਂਚਂਤ੍ਯੁਪਭੋਗਭਾਂਜ੍ਯਪਿ ਧਨਾਨ੍ਯੇਕਾਂਤਤੋ ਨਿਃਸ੍ਪ੍ਰੁਰੁਇਹਾਃ ।
ਸਂਪ੍ਰਾਤਾਨ੍ਨ ਪੁਰਾ ਨ ਸਂਪ੍ਰਤਿ ਨ ਚ ਪ੍ਰਾਪ੍ਤੌ ਦ੍ਰੁਰੁਇਢਪ੍ਰਤ੍ਯਯਾਨ੍
ਵਾਂਛਾਮਾਤ੍ਰਪਰਿਗ੍ਰਹਾਨਪਿ ਪਰਂ ਤ੍ਯਕ੍ਤੁਂ ਨ ਸ਼ਕ੍ਤਾ ਵਯਮ੍ ॥ 3.13 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਬ੍ਰਹ੍ਮ - the Absolute; Brahman
ਜ੍ਞਾਨ - knowledge
ਵਿਵੇਕ - discernment
ਨਿਰ੍ਮਲ - pure; spotless
ਧਿਯਃ - minds (gen. pl.)
ਬ੍ਰਹ੍ਮਜ੍ਞਾਨਵਿਵੇਕਨਿਰ੍ਮਲਧਿਯਃ - those whose minds are purified by Brahman-knowledge and discernment
ਕੁਰ੍ਵਂਤਿ - do; perform
ਅਹੋ - ah! indeed (wonder/exclamation)
ਦੁਸ਼੍ਕਰਂ - difficult (thing)
ਯਤ੍ - that which; because
ਮੁਂਚਂਤਿ - abandon; let go
ਉਪਭੋਗ - enjoyment
ਭਾਞ੍ - granting; bringing about (in verse compound)
ਧਨਾਨਿ - wealth; possessions
ਏਕਾਂਤਤਃ - completely; entirely
ਨਿਃਸ੍ਪ੍ਰੁਰੁਇਹਾਃ - without craving; without desire
ਸਂਪ੍ਰਾਤ੍ - now; at present
ਨ - not
ਪੁਰਾ - before; formerly
ਨ ਸਂਪ੍ਰਤਿ - not now
ਨ ਚ - nor
ਪ੍ਰਾਪ੍ਤੌ - in attainment; in the (final) getting
ਦ੍ਰੁਰੁਇਢ - firm
ਪ੍ਰਤ੍ਯਯਾਨ੍ - convictions; settled faith (acc. pl.)
ਵਾਂਛਾ - wish; longing
ਮਾਤ੍ਰ - mere; only
ਪਰਿਗ੍ਰਹਾਨ੍ - graspings; acquisitions; possessions
ਅਪਿ - even
ਪਰਂ - completely; at all
ਤ੍ਯਕ੍ਤੁਂ - to abandon
ਨ ਸ਼ਕ੍ਤਾਃ - are not able
ਵਯਂ - we

Translation (ਭਾਵਾਰ੍ਥ):
How difficult a thing those with minds purified by Brahman-knowledge and discernment accomplish: with complete dispassion they utterly abandon wealth that enables enjoyment. But we, lacking firm conviction in past, present, or final attainment, cannot give up even mere wish-driven grasping.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse honors a high level of dispassion: letting go not because you lost, but because you are free. Such a person does not hate wealth; they simply do not need it for inner stability. Then the poet turns the mirror on us: our problem is not lack of possessions, but lack of conviction - we do not truly trust what we claim to value, so we keep clinging. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

In modern life, this is the gap between ideals and habits. We may say we want peace, but we still feed the same comparison and accumulation. Schopenhauer would say: the will keeps grasping because it has not seen its own futility clearly enough. The verse says: ਵਿਵੇਕ must become real, not rhetorical.

Practice: do not try to renounce everything at once. Choose one small "wish-based grasping" (an impulse buy, a status display, a compulsive check) and drop it for a month. Replace it with something that builds inner confidence: study, skill, service, meditation. Dispassion grows when the mind experiences a deeper satisfaction.

ਧਨ੍ਯਾਨਾਂ ਗਿਰਿਕਂਦਰੇਸ਼ੁ ਵਸਤਾਂ ਜ੍ਯੋਤਿਃ ਪਰਂ ਧ੍ਯਾਯਤਾਮਾਨਂਦਾਸ਼੍ਰੁ
ਜਲਂ ਪਿਬਂਤਿ ਸ਼ਕੁਨਾ ਨਿਃਸ਼ਂਕਂ ਅਂਕੇਸ਼ਯਾਃ ।
ਅਸ੍ਮਾਕਂ ਤੁ ਮਨੋਰਥੋਪਰਚਿਤਪ੍ਰਾਸਾਦਵਾਪੀਤਟਕ੍ਰੀਡਾ
ਕਾਨਨਕੇਲਿਕੌਤੁਕਜੁਸ਼ਾਂ ਆਯੁਃ ਪਰਂ ਕ੍ਸ਼ੀਯਤੇ ॥ 3.14 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਧਨ੍ਯਾਨਾਂ - of the blessed; of the fortunate
ਗਿਰਿ - mountain
ਕਂਦਰ - cave
ਗਿਰਿਕਂਦਰੇਸ਼ੁ - in mountain caves
ਵਸਤਾਂ - living; dwelling
ਜ੍ਯੋਤਿਃ - light
ਪਰਂ - supreme
ਧ੍ਯਾਯਤਾਂ - of those meditating on
ਆਨਂਦ - bliss
ਆਸ਼੍ਰੁ - tears
ਜਲਂ - water
ਪਿਬਂਤਿ - drink
ਸ਼ਕੁਨਾਃ - birds
ਨਿਃਸ਼ਂਕਂ - fearlessly; without suspicion
ਅਂਕੇਸ਼ਯਾਃ - sitting on the lap (those seated on the lap)
ਅਸ੍ਮਾਕਂ - of us
ਤੁ - but
ਮਨੋਰਥ - imagination; wish
ਉਪਰਚਿਤ - constructed; built
ਪ੍ਰਾਸਾਦ - palace
ਵਾਪੀ - pond; tank
ਤਟ - bank
ਕ੍ਰੀਡਾ - play; sport
ਕਾਨਨ - grove; pleasure-forest
ਕੇਲਿ - amusement; play
ਕੌਤੁਕ - delight; curiosity
ਜੁਸ਼ਾਂ - of those who indulge in
ਆਯੁਃ - life
ਪਰਂ - greatly
ਕ੍ਸ਼ੀਯਤੇ - is worn away; is wasted

Translation (ਭਾਵਾਰ੍ਥ):
Blessed are those who live in mountain caves meditating on the supreme light: birds perched on their laps drink the water of their tears of bliss without fear. But our lives are worn away in pleasures of imagination - playing at the banks of palace-ponds and in pleasure-groves built by wishful thoughts.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse contrasts two kinds of "worlds". One is simple and real: a yogin in a cave, meditating on the ਪਰਂ ਜ੍ਯੋਤਿਃ (supreme light), so full of peace that even birds trust him and drink his tears of bliss. The other is elaborate but unreal: palaces and pleasure-groves built by imagination, where life gets consumed in fantasy and entertainment. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is strikingly modern. Many people do not live in caves, but live in mental palaces: endless scenarios, worries, and curated pleasures. The mind can spend more time "living" inside screens and projections than inside reality. Krishnamurti's warning about living in images applies directly: the image-world feels rich, but it drains life. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: reduce one stream of imagination-fuel this week (doom-scrolling, gossip, over-planning). Use that time for one direct, grounding act: sit quietly, walk, read a few pages of a scripture, or serve someone. The verse says: the supreme light is accessed through simplicity and attention, not through ever-more stimulation.

ਭਿਕ੍ਸ਼ਾਸ਼ਤਂ ਤਦਪਿ ਨੀਰਸਂ ਏਕਬਾਰਂ
ਸ਼ਯ੍ਯਾ ਚ ਭੂਃ ਪਰਿਜਨੋ ਨਿਜਦੇਹਮਾਤ੍ਰਮ੍ ।
ਵਸ੍ਤ੍ਰਂ ਵਿਸ਼ੀਰ੍ਣਸ਼ਤਖਂਡਮਯੀ ਚ ਕਂਥਾ
ਹਾ ਹਾ ਤਥਾਪਿ ਵਿਸ਼ਯਾ ਨ ਪਰਿਤ੍ਯਜਂਤਿ ॥ 3.15 ॥

ਛਂਦਃ (ਵਸਂਤਤਿਲਕਾ): This is in ਵਸਂਤਤਿਲਕਾ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 14 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `GGLGLLLGLLGLGG`.

Meaning (ਪਦਾਰ੍ਥ):
ਭਿਕ੍ਸ਼ਾ - alms
ਸ਼ਤਂ - a hundred (i.e., many)
ਤਦਪਿ - even that
ਨੀਰਸਂ - tasteless; without relish
ਏਕਬਾਰਂ - once (a day)
ਸ਼ਯ੍ਯਾ - bed
ਚ - and
ਭੂਃ - earth
ਪਰਿਜਨਃ - attendants; companions
ਨਿਜ - one's own
ਦੇਹ - body
ਮਾਤ੍ਰਂ - only
ਨਿਜਦੇਹਮਾਤ੍ਰਂ - one's own body alone
ਵਸ੍ਤ੍ਰਂ - clothing
ਵਿਸ਼ੀਰ੍ਣ - torn; worn out
ਸ਼ਤ - hundred
ਖਂਡ - pieces
ਸ਼ਤਖਂਡਮਯੀ - made of a hundred pieces
ਕਂਥਾ - a rag; patched cloth
ਹਾ ਹਾ - alas! alas!
ਤਥਾਪਿ - even then
ਵਿਸ਼ਯਾਃ - sense objects; cravings
ਨ - not
ਪਰਿਤ੍ਯਜਂਤਿ - abandon; give up

Translation (ਭਾਵਾਰ੍ਥ):
Even if one lives on tasteless alms once a day, sleeps on the earth with no companion but one's own body, and wears only a rag made of a hundred torn patches - alas, even then the cravings for sense objects do not leave.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse points to a hard fact: desire is not only about external comfort. Even when life is reduced to bare minimum, the mind can continue to crave. This is why ਵੈਰਾਗ੍ਯ is not merely changing lifestyle; it is changing the inner relationship to wanting. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In modern life, you can see this when people simplify externally but keep scrolling endlessly, or when a person leaves one addiction and immediately substitutes another. Krishnamurti's insight is relevant: desire is sustained by thought and image; if images keep running, desire keeps returning. The external change is helpful, but the root is inward. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: instead of fighting desire, observe it. When a craving arises, notice the image it brings and the promise it makes. Let the image be seen and pass without acting on it immediately. Repeated "seeing without obeying" is the beginning of inner freedom.

ਸ੍ਤਨੌ ਮਾਂਸਗ੍ਰਂਥੀ ਕਨਕਕਲਸ਼ਾਵਿਤ੍ਯੁਪਮਿਤੀ
ਮੁਖਂ ਸ਼੍ਲੇਸ਼੍ਮਾਗਾਰਂ ਤਦਪਿ ਚ ਸ਼ਸ਼ਾਂਕੇਨ ਤੁਲਿਤਮ੍ ।
ਸ੍ਰਵਨ੍ਮੂਤ੍ਰਕ੍ਲਿਨ੍ਨਂ ਕਰਿਵਰਸ਼ਿਰਸ੍ਪਰ੍ਧਿ ਜਘਨਂ
ਮੁਹੁਰ੍ਨਿਂਦ੍ਯਂ ਰੂਪਂ ਕਵਿਜਨਵਿਸ਼ੇਸ਼ੈਰ੍ਗੁਰੁਕ੍ਰੁਰੁਇਤਮ੍ ॥ 3.16 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸ੍ਤਨੌ - breasts (dual)
ਮਾਂਸ - flesh
ਗ੍ਰਂਥੀ - knot; lump
ਮਾਂਸਗ੍ਰਂਥੀ - mere knots of flesh
ਕਨਕ - gold
ਕਲਸ਼ਃ - pot; pitcher
ਇਵ - like (in verse join)
ਉਪਮਿਤੀ - compared
ਮੁਖਂ - face
ਸ਼੍ਲੇਸ਼੍ਮ - phlegm
ਆਗਾਰਂ - house
ਸ਼੍ਲੇਸ਼੍ਮਾਗਾਰਂ - a house of phlegm
ਤਦਪਿ - even that
ਸ਼ਸ਼ਾਂਕੇਨ - with the moon
ਤੁਲਿਤਂ - compared
ਸ੍ਰਵਤ੍ - flowing
ਮੂਤ੍ਰ - urine
ਕ੍ਲਿਨ੍ਨਂ - wet; soaked
ਕਰਿਵਰ - great elephant
ਸ਼ਿਰਸਃ - of the head
ਸ੍ਪਰ੍ਧਿ - rivaling
ਜਘਨਂ - hips/buttocks
ਮੁਹੁਃ - again and again
ਨਿਂਦ੍ਯਂ - contemptible; blameworthy
ਰੂਪਂ - form; body
ਕਵਿਜਨ - poets
ਵਿਸ਼ੇਸ਼ੈਃ - by the prominent/expert ones
ਗੁਰੁ - heavy; great
ਕ੍ਰੁਰੁਇਤਂ - made; fashioned (as in praise)

Translation (ਭਾਵਾਰ੍ਥ):
Breasts are mere knots of flesh, yet compared to golden pots; the face is a house of phlegm, yet compared to the moon; the hips are soaked with flowing urine, yet rival an elephant's brow. Again and again this contemptible body is made "great" by poets.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse is a deliberate shock meant to puncture romantic illusion. ਭਰ੍ਤ੍ਰੁਰੁਇਹਰਿ is not denying beauty; he is exposing the mind's habit of covering a perishable body with poetic fantasy and then becoming enslaved by its own fantasy. By naming what the body actually is, he forces the reader to separate perception from projection. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In daily life, this shows up when attraction blinds judgment: red flags get painted over, boundaries get crossed, and people confuse chemistry with character. ਆਦਿ ਸ਼ਂਕਰਾਚਾਰ੍ਯ makes a similar wake-up call in ਭ੍ਹਜ ਗੋਵਿਂਦਮ੍: ਮਾ ਕੁਰੁ ਧਨ ਜਨ ਯੌਵਨ ਗਰ੍ਵਂ - do not be intoxicated by wealth, people, or youth. The point is not to hate, but to see clearly.

Practice: when attraction arises, add one question of discernment: "What is the person's character and conduct?" Let beauty be appreciated, but do not let it become hypnosis. If you cultivate this habit, love becomes wiser and less compulsive.

ਏਕੋ ਰਾਗਿਸ਼ੁ ਰਾਜਤੇ ਪ੍ਰਿਯਤਮਾਦੇਹਾਰ੍ਧਹਾਰੀ ਹਰੋ
ਨੀਰਾਗੇਸ਼ੁ ਜਨੋ ਵਿਮੁਕ੍ਤਲਲਨਾਸਂਗੋ ਨ ਯਸ੍ਮਾਤ੍ਪਰਃ ।
ਦੁਰ੍ਵਾਰਸ੍ਮਰਬਾਣਪਨ੍ਨਗਵਿਸ਼ਵ੍ਯਾਬਿਦ੍ਧਮੁਗ੍ਧੋ ਜਨਃ
ਸ਼ੇਸ਼ਃ ਕਾਮਵਿਡਂਬਿਤਾਨ੍ਨ ਵਿਸ਼ਯਾਨ੍ਭੋਕ੍ਤੁਂ ਨ ਮੋਕ੍ਤੁਂ ਕ੍ਸ਼ਮਃ ॥ 3.17 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਏਕੋ - one alone; only one
ਰਾਗਿਸ਼ੁ - among the passionate/attached
ਰਾਜਤੇ - shines; stands out
ਪ੍ਰਿਯਤਮਾ - beloved (f.)
ਦੇਹ - body
ਅਰ੍ਧ - half
ਹਾਰੀ - taking/bearing
ਦੇਹਾਰ੍ਧਹਾਰੀ - bearing half the body (allusion to ArdhanArISvara)
ਹਰਃ - Shiva
ਨੀਰਾਗੇਸ਼ੁ - among the dispassionate
ਜਨਃ - person
ਵਿਮੁਕ੍ਤ - freed
ਲਲਨਾ - woman
ਸਂਗਃ - attachment
ਵਿਮੁਕ੍ਤਲਲਨਾਸਂਗਃ - one free from attachment to women
ਨ - not
ਯਸ੍ਮਾਤ੍ - than whom
ਪਰਃ - higher; greater
ਦੁਰ੍ਵਾਰ - irresistible; hard to restrain
ਸ੍ਮਰ - Cupid; desire
ਬਾਣ - arrow
ਪਨ੍ਨਗ - serpent
ਵਿਸ਼ - poison
ਵ੍ਯਾਬਿਦ੍ਧ - pierced; struck through
ਮੁਗ੍ਧਃ - deluded
ਸ਼ੇਸ਼ਃ - the rest
ਕਾਮ - desire
ਵਿਡਂਬਿਤਃ - mocked; made ridiculous
ਨ - not
ਵਿਸ਼ਯਾਨ੍ - sense objects
ਭੋਕ੍ਤੁਂ - to enjoy
ਨ - nor
ਮੋਕ੍ਤੁਂ - to release; to renounce
ਕ੍ਸ਼ਮਃ - capable

Translation (ਭਾਵਾਰ੍ਥ):
Among the passionate, only Shiva stands out - he who bears half of his beloved's body. Among the dispassionate, none is greater than the one free from attachment to women. The rest of humanity, deluded and pierced by the poison of Cupid's serpent-like arrows, can neither truly enjoy sense objects nor truly renounce them.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse criticizes the "in-between" state: not wholehearted love, not wholehearted freedom. A person who is deeply attached is at least honest about attachment; a person who is truly dispassionate is free. But most people are mocked by desire because they oscillate - they chase, then feel guilty; they renounce, then crave; they enjoy, then fear consequences. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is a common modern pattern: half-commitment in relationships, half-commitment in spiritual life, half-commitment in work. The result is chronic inner friction. The verse invites clarity: either cultivate a mature, ethical love with responsibility, or cultivate inner freedom with discipline - but do not keep living in contradiction. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: choose one axis to become consistent. If you are in a relationship, bring honesty, boundaries, and commitment. If you are stepping back, do it without bitterness and with a clear practice (study, meditation, service). Consistency is what turns both love and renunciation into strength instead of confusion.

ਅਜਾਨਂਦਾਹਾਤ੍ਮ੍ਯਂ ਪਤਤੁ ਸ਼ਲਭਸ੍ਤੀਵ੍ਰਦਹਨੇ
ਸ ਮੀਨੋ਽ਪ੍ਯਜ੍ਞਾਨਾਦ੍ਬਡਿਸ਼ਯੁਤਂ ਅਸ਼੍ਨਾਤੁ ਪਿਸ਼ਿਤਮ੍ ।
ਵਿਜਾਨਂਤੋ਽ਪ੍ਯੇਤੇ ਵਯਂ ਇਹ ਵਿਯਜ੍ਜਾਲਜਟਿਲਾਨ੍
ਨ ਮੁਂਚਾਮਃ ਕਾਨਾਂ ਅਹਹ ਗਹਨੋ ਮੋਹਮਹਿਮਾ ॥ 3.18 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਅਜਾਨਨ੍ - not knowing
ਆਹਾਤ੍ਮ੍ਯਂ - nature; real character
ਪਤਤੁ - may fall
ਸ਼ਲਭਃ - moth
ਤੀਵ੍ਰ - fierce
ਦਹਨਃ - fire
ਤੀਵ੍ਰਦਹਨੇ - in fierce fire
ਸ - that
ਮੀਨਃ - fish
ਅਪਿ - even
ਅਜ੍ਞਾਨਾਤ੍ - from ignorance
ਬਡਿਸ਼ - hook
ਯੁਤਂ - attached; joined
ਪਿਸ਼ਿਤਂ - flesh; bait
ਅਸ਼੍ਨਾਤੁ - may eat
ਵਿਜਾਨਂਤਃ - knowing; understanding
ਅਪਿ - even
ਏਤੇ - these
ਵਯਂ - we
ਇਹ - here (in this life)
ਵਿਯਤ੍ - sky
ਜਾਲ - net
ਜਟਿਲਾਨ੍ - tangled; net-like entanglements
ਨ ਮੁਂਚਾਮਃ - we do not release; we do not let go
ਕਾਨਾਂ - (as written) of what is desired/attractive (often read as "of desires")
ਅਹਹ - alas!
ਗਹਨਃ - deep; hard to escape
ਮੋਹ - delusion
ਮਹਿਮਾ - power; greatness
ਮੋਹਮਹਿਮਾ - the power of delusion

Translation (ਭਾਵਾਰ੍ਥ):
Not knowing the fire's true nature, a moth falls into the fierce flame; and a fish, through ignorance, swallows bait with a hook attached. But we, even knowing, do not let go of these tangled nets of attraction - alas, deep is the power of delusion.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse distinguishes ignorance from weakness of will. The moth and fish are trapped because they do not know; we are trapped even after knowing. That is why ਮੋਹ (delusion) is called deep: it is not only lack of information, it is the mind's ability to override what it knows in the name of immediate relief or pleasure. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

In modern life, this is the core of addiction loops: "I know this harms me" and yet the hand reaches. It is also seen in toxic relationships and compulsive scrolling. Krishnamurti would say that mere analysis is not transformation; transformation begins when you see the mechanism in action, without excuses. The verse is asking for that honest observation. Sa~gkarAcArya's ਭ੍ਹਜ ਗੋਵਿਂਦਮ੍ returns to this point often: do not postpone inner clarity for outer arrangements; convert insight into a small daily discipline.

Practice: reduce the distance between knowing and doing. Remove one easy trigger (an app shortcut, a late-night routine, a tempting environment) and replace it with one supportive cue (a book, a walk, a call). Make the right action easier than the wrong one. This is practical ਵੈਰਾਗ੍ਯ: designing life so delusion has less room to operate.

ਤ੍ਰੁਰੁਇਸ਼ਾ ਸ਼ੁਸ਼੍ਯਤ੍ਯਾਸ੍ਯੇ ਪਿਬਤਿ ਸਲਿਲਂ ਸ਼ੀਤਮਧੁਰਂ
ਕ੍ਸ਼ੁਧਾਰ੍ਤਃ ਸ਼ਾਲ੍ਯਨ੍ਨਂ ਕਵਲਯਤਿ ਮਾਂਸਾਦਿਕਲਿਤਮ੍ ।
ਪ੍ਰਦੀਪ੍ਤੇ ਕਾਮਾਗ੍ਨੌ ਸੁਦ੍ਰੁਰੁਇਢਤਰਂ ਆਲਿਂਗਤਿ ਵਧੂਂ
ਪ੍ਰਤੀਕਾਰਂ ਵ੍ਯਾਧਃ ਸੁਖਂ ਇਤਿ ਵਿਪਰ੍ਯਸ੍ਯਤਿ ਜਨਃ ॥ 3.19 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਤ੍ਰੁਰੁਇਸ਼ਾ - thirst
ਸ਼ੁਸ਼੍ਯਤਿ - dries up
ਆਸ੍ਯੇ - in the mouth
ਪਿਬਤਿ - drinks
ਸਲਿਲਂ - water
ਸ਼ੀਤ - cool
ਮਧੁਰਂ - sweet
ਕ੍ਸ਼ੁਧਾ - hunger
ਅਰ੍ਤਃ - afflicted
ਕ੍ਸ਼ੁਧਾਰ੍ਤਃ - one afflicted by hunger
ਸ਼ਾਲਿ - rice
ਅਨ੍ਨਂ - food
ਕਵਲਯਤਿ - eats; swallows
ਮਾਂਸ - meat
ਆਦਿ - and so on
ਕਲਿਤਂ - mixed with; combined with
ਪ੍ਰਦੀਪ੍ਤੇ - when blazing
ਕਾਮ - desire
ਅਗ੍ਨਿਃ - fire
ਕਾਮਾਗ੍ਨਿਃ - the fire of desire
ਸੁਦ੍ਰੁਰੁਇਢਤਰਂ - very tightly
ਆਲਿਂਗਤਿ - embraces
ਵਧੂਂ - a woman; bride
ਪ੍ਰਤੀਕਾਰਂ - remedy; countermeasure
ਵ੍ਯਾਧਃ - disease
ਸੁਖਂ - pleasure; happiness
ਇਤਿ - thus
ਵਿਪਰ੍ਯਸ੍ਯਤਿ - mistakes; reverses; misconstrues
ਜਨਃ - people

Translation (ਭਾਵਾਰ੍ਥ):
When thirst dries the mouth one drinks cool sweet water; when hunger bites one eats rice and meat; when the fire of desire blazes one clings tightly to a woman - people mistake the "remedy" for a disease as pleasure.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse says: hunger and thirst have true remedies that restore balance, but desire tricks the mind into treating indulgence itself as the cure. What is actually a disease-pattern is labeled as happiness. This is the difference between need and addiction: needs end when met; addictions grow when fed. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In everyday life, this confusion is everywhere: retail therapy for emptiness, pornography for loneliness, overwork for insecurity, alcohol for stress. Schopenhauer's analysis of desire fits: the will seeks relief, but the relief is temporary and the dissatisfaction returns stronger. The verse invites ਵਿਵੇਕ to ask, "Is this a cure, or a cycle?"

Practice: when a desire spikes, do not immediately obey it. First try a true remedy for the underlying state: rest, food, water, movement, honest conversation, prayer. If desire remains after balance is restored, choose deliberately rather than compulsively. This one step breaks the confusion between relief and freedom.

ਤੁਂਗਂ ਵੇਸ਼੍ਮ ਸੁਤਾਃ ਸਤਾਂ ਅਭਿਮਤਾਃ ਸਂਖ੍ਯਾਤਿਗਾਃ ਸਂਪਦਃ
ਕਲ੍ਯਾਣੀ ਦਯਿਤਾ ਵਯਸ਼੍ਚ ਨਵਂ ਇਤ੍ਯਜ੍ਞਾਨਮੂਢੋ ਜਨਃ ।
ਮਤ੍ਵਾ ਵਿਸ਼੍ਵਂ ਅਨਸ਼੍ਵਰਂ ਨਿਵਿਸ਼ਤੇ ਸਂਸਾਰਕਾਰਾਗ੍ਰੁਰੁਇਹੇ
ਸਂਦ੍ਰੁਰੁਇਸ਼੍ਯ ਕ੍ਸ਼ਣਭਂਗੁਰਂ ਤਦਖਿਲਂ ਧਨ੍ਯਸ੍ਤੁ ਸਨ੍ਨ੍ਯਸ੍ਯਤਿ ॥ 3.20 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਤੁਂਗਂ - lofty; high
ਵੇਸ਼੍ਮ - house; mansion
ਸੁਤਾਃ - children
ਸਤਾਂ - of good people
ਅਭਿਮਤਾਃ - approved; esteemed
ਸਂਖ੍ਯਾਤਿਗਾਃ - beyond counting; countless
ਸਂਪਦਃ - wealth; prosperity
ਕਲ੍ਯਾਣੀ - virtuous; auspicious
ਦਯਿਤਾ - beloved; wife
ਵਯਃ - age
ਚ - and
ਨਵਂ - new; youthful
ਇਤਿ - thus
ਅਜ੍ਞਾਨ - ignorance
ਮੂਢਃ - deluded person
ਜਨਃ - person
ਮਤ੍ਵਾ - thinking; believing
ਵਿਸ਼੍ਵਂ - the world
ਅਨਸ਼੍ਵਰਂ - permanent; not perishing
ਨਿਵਿਸ਼ਤੇ - enters; settles in
ਸਂਸਾਰ - worldly life
ਕਾਰਾਗ੍ਰੁਰੁਇਹਂ - prison-house
ਸਂਦ੍ਰੁਰੁਇਸ਼੍ਯ - having seen clearly
ਕ੍ਸ਼ਣ - moment
ਭਂਗੁਰਂ - fragile; perishable
ਤਦਖਿਲਂ - all that
ਧਨ੍ਯਃ - blessed
ਤੁ - but
ਸਨ੍ਨ੍ਯਸ੍ਯਤਿ - renounces; lays down

Translation (ਭਾਵਾਰ੍ਥ):
Thinking, "I have a lofty house, children, esteem among the good, countless wealth, a virtuous beloved, and youth," the ignorant person believes the world permanent and settles into the prison-house of worldly life. The blessed one, seeing all this to be momentary, renounces.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse diagnoses the root mistake: ਅਨਸ਼੍ਵਰ (thinking things are permanent) when they are actually ਕ੍ਸ਼ਣਭਂਗੁਰ (momentary). From that mistake comes the prison of ਸਂਸਾਰ: clinging, fear, and endless maintenance. The "blessed" person is not someone who hates life; it is someone who sees impermanence clearly and therefore does not build identity on what will inevitably change.

In modern life, this shows up as assuming a role, a relationship, or youth will last and then collapsing when it changes. This is why ਵੈਰਾਗ੍ਯ is a kindness to yourself: it prepares you. Many Upanishadic teachings point to this shift from the transient to the real; the change begins when you stop expecting permanence from what is not designed to be permanent.

Practice: do a short daily contemplation of impermanence: "This too will pass." Let it not become depression; let it become gratitude and priority. Spend more time on what deepens you (character, love, knowledge, service) and less time on what only decorates you. When you live from that clarity, the prison-door opens.

ਦੀਨਾ ਦੀਨਮੁਖੈਃ ਸਦੈਵ ਸ਼ਿਸ਼ੁਕੈਰਾਕ੍ਰੁਰੁਇਸ਼੍ਟਜੀਰ੍ਣਾਂਬਰਾ
ਕ੍ਰੋਸ਼ਦ੍ਭਿਃ ਕ੍ਸ਼ੁਧਿਤੈਰ੍ਨਿਰਨ੍ਨਵਿਧੁਰਾ ਦ੍ਰੁਰੁਇਸ਼੍ਯਾ ਨ ਚੇਦ੍ਗੇਹਿਨੀ ।
ਯਾਚ੍ਞਾਭਂਗਭਯੇਨ ਗਦ੍ਗਦਗਲਤ੍ਰੁਟ੍ਯਦ੍ਵਿਲੀਨਾਕ੍ਸ਼ਰਂ
ਕੋ ਦੇਹੀਤਿ ਵਦੇਤ੍ਸ੍ਵਦਗ੍ਧਜਠਰਸ੍ਯਾਰ੍ਥੇ ਮਨਸ੍ਵੀ ਪੁਮਾਨ੍ ॥ 3.21 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਦੀਨਾ - distressed; miserable; wretched (f.)
ਦੀਨ - poor; pitiable
ਮੁਖ - face
ਦੀਨਮੁਖੈਃ - with pitiable faces
ਸਦੈਵ - always
ਸ਼ਿਸ਼ੁਕੈਃ - by little children
ਆਕਰ੍ਸ਼ਿਤ - pulled; tugged (in verse: ਆਕ੍ਰੁਰੁਇਸ਼੍ਟ)
ਜੀਰ੍ਣ - worn-out; old
ਅਂਬਰਂ - cloth; garment
ਆਕ੍ਰੁਰੁਇਸ਼੍ਟਜੀਰ੍ਣਾਂਬਰਾ - whose worn garments are tugged at (compound)
ਕ੍ਰੋਸ਼ਦ੍ਭਿਃ - by those crying aloud
ਕ੍ਸ਼ੁਧਿਤ - hungry (in verse: ਕ੍ਸ਼ੁਧਿਤੈਃ)
ਨਿਰਨ੍ਨ - without food
ਵਿਧੁਰਾ - afflicted; distressed
ਦ੍ਰੁਰੁਇਸ਼੍ਯਾ - seen; visible
ਨ ਚੇਤ੍ - if not / if (she is not) (i.e., if such a sight is not seen)
ਗੇਹਿਨੀ - housewife; wife
ਯਾਚ੍ਞਾ - begging; petition (as in ਯਾਚ੍ਞਾ)
ਭਂਗਃ - breaking; refusal (of a request)
ਭਯੇਨ - out of fear
ਗਦ੍ਗਦ - choked; stammering
ਗਲਤ੍ - slipping; faltering
ਤ੍ਰੁਟ੍ਯ(ਤ੍) - breaking; cracking (in verse: ਤ੍ਰੁਟ੍ਯਦ੍)
ਵਿਲੀਨ - dissolved; lost
ਅਕ੍ਸ਼ਰਂ - syllable/letter (here: speech)
ਕਃ - who?
ਦੇਹੀ - give!
ਇਤਿ - thus
ਵਦੇਤ੍ - would say
ਸ੍ਵ - one's own
ਦਗ੍ਧ - burned; scorched
ਜਠਰਃ - belly; stomach (hunger)
ਅਰ੍ਥੇ - for the sake of
ਮਨਸ੍ਵੀ - high-minded; self-respecting
ਪੁਮਾਨ੍ - man; person

Translation (ਭਾਵਾਰ੍ਥ):
If one's wife must be seen in utter distress - her worn clothes tugged by hungry, crying children - then who with self-respect would, merely for his own burning hunger, beg "Give (me)" in a choking, faltering voice, afraid his request will be refused?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is not trying to glorify suffering; it is trying to expose the hidden cost of dependency. When a household is driven into begging, the shame is not confined to the one who asks; it spills onto the spouse and children - their hunger, their tears, their dignity. Bhartruhari calls a truly strong person ਮਨਸ੍ਵੀ (high-minded, self-respecting) because he refuses to let his life's choices push his family into that state. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

In everyday situations, this shows up as living beyond means and then paying for it with small humiliations: borrowing repeatedly from friends, flattering a toxic boss because the budget has no slack, or staying stuck in a harmful situation because there is no cushion. The verse is not a condemnation of seeking help in genuine crisis; it is a warning against building a life where one's desires create helplessness. The deeper point is ਵਿਵੇਕ (discernment): reduce avoidable wants early, so you never have to trade dignity for survival later.

Practice: simplify one recurring expense and build a small buffer, even if it is slow. Pair that with one skill-building effort that increases your independence. If you ever must ask for help, do it honestly and with a plan for recovery - without melodrama, without manipulation. Cultivate ਸਂਤੋਸ਼ (contentment) so hunger does not become a moral trap.

ਅਭਿਮਤਮਹਾਮਾਨਗ੍ਰਂਥਿਪ੍ਰਭੇਦਪਟੀਯਸੀ
ਗੁਰੁਤਰਗੁਣਗ੍ਰਾਮਾਭੋਜਸ੍ਫੁਟੋਜ੍ਜ੍ਵਲਚਂਦ੍ਰਿਕਾ ।
ਵਿਪੁਲਵਿਲਲ੍ਲਜ੍ਜਾਵਲ੍ਲੀਵਿਤਾਨਕੁਠਾਰਿਕਾ
ਜਠਰਪਿਠਰੀ ਦੁਸ੍ਪੁਰੇਯਂ ਕਰੋਤਿ ਵਿਡਂਬਨਮ੍ ॥ 3.22 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 22 + 22 + 21 + 20 ਮਾਤ੍ਰਾਃ (total 85); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਅਭਿਮਤ - cherished; held dear
ਮਹਾਮਾਨਃ - great pride/self-respect
ਗ੍ਰਂਥਿਃ - knot
ਪ੍ਰਭੇਦਃ - cutting; breaking open
ਪਟੀਯਸੀ - very skilful; adept
ਅਭਿਮਤਮਹਾਮਾਨਗ੍ਰਂਥਿਪ੍ਰਭੇਦਪਟੀਯਸੀ - highly skilled in cutting the knot of cherished pride (compound)
ਗੁਰੁਤਰ - very great; weighty
ਗੁਣ - virtue; good quality
ਗ੍ਰਾਮਃ - group; collection
ਅਂਭੋਜਂ - lotus
ਸ੍ਫੁਟ - opened; blossomed
ਉਜ੍ਜ੍ਵਲ - bright
ਚਂਦ੍ਰਿਕਾ - moonlight
ਗੁਰੁਤਰਗੁਣਗ੍ਰਾਮਾਭੋਜਸ੍ਫੁਟੋਜ੍ਜ੍ਵਲਚਂਦ੍ਰਿਕਾ - like bright moonlight that opens the lotus of many great virtues (compound)
ਵਿਪੁਲ - abundant; luxuriant
ਵਿਲਸਤ੍ - spreading; shining
ਲਜ੍ਜਾ - modesty; shame
ਵਲ੍ਲੀ - creeper
ਵਿਤਾਨਂ - canopy; lattice; spread
ਕੁਠਾਰਿਕਾ - small axe; hatchet
ਵਿਪੁਲਵਿਲਲ੍ਲਜ੍ਜਾਵਲ੍ਲੀਵਿਤਾਨਕੁਠਾਰਿਕਾ - like a hatchet that cuts down the luxuriant lattice of modesty (compound)
ਜਠਰਃ - belly; stomach
ਪਿਠਰੀ - pit; cavity
ਦੁਸ੍ਪੁਰਾ - hard to fill
ਇਯਂ - this
ਕਰੋਤਿ - makes; causes
ਵਿਡਂਬਨਂ - mockery; humiliation; parody

Translation (ਭਾਵਾਰ੍ਥ):
This hard-to-fill pit of the stomach makes a mockery: it is expert at cutting the knot of cherished pride, it shines like moonlight that makes virtues bloom, and it acts like an axe that fells even luxuriant modesty.

Commentary (ਅਨੁਸਂਧਾਨ):
Hunger is described as a ruthless teacher. When the ਜਠਰ (belly) demands, the mind drops its social masks: pride loosens, shame fades, and even virtues can suddenly appear - not always because the heart became noble, but because survival forced simplicity. The verse is a warning about how quickly "principles" can change when we have not built inner strength. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

We can see this around financial stress and insecurity: people who were polished become harsh; people who were generous become calculating; people who were modest become desperate for attention. It is also why we should be cautious about judging others: many compromises are made under the pressure of scarcity. Bhartruhari's point is to cultivate a life where basic needs are steady, so your ethics and dignity are not held hostage by circumstance. Sa~gkarAcArya's ਭ੍ਹਜ ਗੋਵਿਂਦਮ੍ returns to this point often: do not postpone inner clarity for outer arrangements; convert insight into a small daily discipline.

Practice: build one layer of steadiness - a small savings buffer, a simpler diet, or a lower-cost lifestyle - so that panic does not drive choices. At the same time, keep compassion alive: support ਅਨ੍ਨ-ਦਾਨ (food-giving) and speak respectfully to those who serve you. Let hunger teach humility, not bitterness.

ਪੁਣ੍ਯੇ ਗ੍ਰਾਮੇ ਵਨੇ ਵਾ ਮਹਤਿ ਸਿਤਪਟਚ੍ਛਨ੍ਨਪਾਲੀ ਕਪਾਲਿਂ
ਹ੍ਯਾਦਾਯ ਨ੍ਯਾਯਗਰ੍ਭਦ੍ਵਿਜਹੁਤਹੁਤਭੁਗ੍ਧੂਮਧੂਮ੍ਰੋਪਕਂਠੇ ।
ਦ੍ਵਾਰਂ ਦ੍ਵਾਰਂ ਪ੍ਰਵਿਸ਼੍ਟੋ ਵਰਂ ਉਦਰਦਰੀਪੂਰਣਾਯ ਕ੍ਸ਼ੁਧਾਰ੍ਤੋ
ਮਾਨੀ ਪ੍ਰਾਣੈਃ ਸਨਾਥੋ ਨ ਪੁਨਰਨੁਦਿਨਂ ਤੁਲ੍ਯਕੁਲ੍ਯੇਸੁ ਦੀਨਃ ॥ 3.23 ॥

ਛਂਦਃ (ਸ੍ਰਗ੍ਧਰਾ): This is in ਸ੍ਰਗ੍ਧਰਾ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 21 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `GGGGLGG LLLLLLG GLGGLGG`; ਯਤਿ (pause) is after the 7th and 14th syllables in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਪੁਣ੍ਯੇ - in a holy place
ਗ੍ਰਾਮੇ - in a village
ਵਨੇ - in a forest
ਵਾ - or
ਮਹਤਿ - vast; great
ਸਿਤ - white
ਪਟਃ - cloth
ਚ੍ਛਨ੍ਨ - covered
ਪਾਲੀ - covering/wrapper (as written)
ਕਪਾਲਿਂ - a beggar's bowl
ਆਦਾਯ - taking (in hand)
ਨ੍ਯਾਯ - proper rite; rule
ਗਰ੍ਭਃ - filled with; containing
ਦ੍ਵਿਜਃ - Brahmin
ਹੁਤਂ - offering; sacrifice
ਹੁਤਭੁਗ੍ - fire ("eater" of offerings)
ਧੂਮ - smoke
ਧੂਮ੍ਰ - smoke-grey
ਉਪਕਂਠੇ - on the outskirts
ਦ੍ਵਾਰਂ ਦ੍ਵਾਰਂ - door to door
ਪ੍ਰਵਿਸ਼੍ਟਃ - having entered
ਵਰਂ - better
ਉਦਰਂ - belly
ਦਰੀ - cave; hollow
ਪੂਰਣਾਯ - for filling
ਕ੍ਸ਼ੁਧਾਰ੍ਤਃ - afflicted by hunger
ਮਾਨੀ - self-respecting
ਪ੍ਰਾਣੈਃ - with (only) one's life-breath
ਸਨਾਥਃ - supported; having refuge
ਨ ਪੁਨਰ੍ - not again
ਅਨੁਦਿਨਂ - day after day
ਤੁਲ੍ਯ - equal; peer
ਕੁਲ੍ਯੇਸ਼ੁ - among kinsmen/companions (as written)
ਦੀਨਃ - wretched; humbled

Translation (ਭਾਵਾਰ੍ਥ):
Better, when hungry, to take the begging bowl covered with a white cloth and go door to door in a holy village or in a great forest whose outskirts are grey with sacrificial smoke, simply to fill the cave of the belly - than to be day after day a miserable dependent among one's peers and kinsmen.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse draws a sharp line between simple need and corrosive dependence. A renunciant's alms are asked openly, with minimal expectation, and without entanglement; but dependence among peers often comes with silent bargaining, shame, and resentment. Bhartruhari is saying: do not live in a way that turns everyday relationships into a place of hidden begging. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

In contemporary life, this could mean refusing to build a lifestyle that requires constant favors: repeated borrowing, leaning on connections to escape consequences, or staying in unhealthy arrangements because "someone will handle it." Paradoxically, taking up humble honest work - even if it feels socially "lower" - often preserves more dignity than living on subtle manipulation. This is a practical face of ਵੈਰਾਗ੍ਯ (dispassion): choosing freedom over appearance.

Practice: identify one dependency that makes you lose self-respect - financial, emotional, or social. Replace it with one concrete step toward self-reliance: a new income skill, a boundary, or a simpler budget. Keep gratitude for anyone who helps you, but do not build your identity on being carried.

ਗਂਗਾਤਰਂਗਕਣਸ਼ੀਕਰਸ਼ੀਤਲਾਨਿ
ਵਿਦ੍ਯਾਧਰਾਧ੍ਯੁਸ਼ਿਤਚਾਰੁਸ਼ਿਲਾਤਲਾਨਿ ।
ਸ੍ਥਾਨਾਨਿ ਕਿਂ ਹਿਮਵਤਃ ਪ੍ਰਲਯਂ ਗਤਾਨਿ
ਯਤ੍ਸਾਵਮਾਨਪਰਪਿਂਡਰਤਾ ਮਨੁਸ਼੍ਯਾਃ ॥ 3.24 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਗਂਗਾ - the river Ganga
ਤਰਂਗਃ - wave
ਕਣਃ - drop; particle
ਸ਼ੀਕਰਃ - spray; fine mist
ਸ਼ੀਤਲਾਨਿ - cool; soothing (n. pl.)
ਵਿਦ੍ਯਾਧਰ - celestial being (a class of beings)
ਅਧ੍ਯੁਸ਼ਿਤ - inhabited by
ਚਾਰੁ - beautiful
ਸ਼ਿਲਾਤਲਾਨਿ - rocky plateaus
ਸ੍ਥਾਨਾਨਿ - places; haunts
ਕਿਮ੍ - whether?
ਹਿਮਵਤਃ - of the Himalaya
ਪ੍ਰਲਯਂ - dissolution; destruction
ਗਤਾਨਿ - gone; perished
ਯਤ੍ - because
ਸਾਵਮਾਨ - with contempt; with insult
ਪਰ - another's
ਪਿਂਡਃ - morsel; food
ਰਤਾਃ - attached to; delighting in
ਮਨੁਸ਼੍ਯਾਃ - people

Translation (ਭਾਵਾਰ੍ਥ):
Have the cool Himalayan retreats - chilled by the Ganga's spray and graced by lovely rock-ledges - vanished into destruction, that people choose to live on others' morsels even while accepting insult?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse uses exaggeration as a mirror: nature has not disappeared, but our imagination of "comfort" makes us forget simple sufficiency. Instead of seeking a clean, simple life, people accept humiliation for food - flattering the powerful, tolerating abuse, and surrendering freedom. Bhartruhari is asking: if the world offers even a little independence, why trade it for contempt? Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

In current terms, this can look like enduring a degrading workplace only to fund status consumption, or staying trapped in a social circle where you must constantly perform for access. The verse is not prescribing that everyone must run to the Himalayas; it is pointing to an inner Himalaya: the ability to live with less so your dignity is not for sale. When desires are reduced, choices expand. Sa~gkarAcArya's ਭ੍ਹਜ ਗੋਵਿਂਦਮ੍ returns to this point often: do not postpone inner clarity for outer arrangements; convert insight into a small daily discipline.

Practice: reduce one status-driven expense and redirect that energy to a life-giving alternative - health, learning, time in nature, or service. Notice how quickly self-respect returns when you stop buying approval. Cultivate ਅਪਰਿਗ੍ਰਹ (non-hoarding) as a practical way to protect your freedom.

ਕਿਂ ਕਂਦਾਃ ਕਂਦਰੇਭ੍ਯਃ ਪ੍ਰਲਯਂ ਉਪਗਤਾ ਨਿਰ੍ਝਰਾ ਵਾ ਗਿਰਿਭ੍ਯਃ
ਪ੍ਰਧ੍ਵਸ੍ਤਾ ਵਾ ਤਰੁਭ੍ਯਃ ਸਰਸਗਲਭ੍ਰੁਰੁਇਤੋ ਵਲ੍ਕਲਿਨ੍ਯਸ਼੍ਚ ਸ਼ਾਖਾਃ ।
ਵੀਕ੍ਸ਼੍ਯਂਤੇ ਯਨ੍ਮੁਖਾਨਿ ਪ੍ਰਸਭਂ ਅਪਗਤਪ੍ਰਸ਼੍ਰਯਾਣਾਂ ਖਲਾਨਾਂ
ਦੁਃਖਾਪ੍ਤਸ੍ਵਲ੍ਪਵਿਤ੍ਤਸ੍ਮਯਪਵਨਵਸ਼ਾਨਰ੍ਤਿਤਭ੍ਰੂਲਤਾਨਿ ॥ 3.25 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕਿਮ੍ - have/has (it happened that...?)
ਕਂਦਾਃ - roots; tubers
ਕਂਦਰੇਭ੍ਯਃ - from caves
ਪ੍ਰਲਯਂ ਉਪਗਤਾਃ - perished; gone to destruction
ਨਿਰ੍ਝਰਾਃ - streams; waterfalls
ਗਿਰਿਭ੍ਯਃ - from mountains
ਪ੍ਰਧ੍ਵਸ੍ਤਾਃ - destroyed
ਤਰੁਭ੍ਯਃ - from trees
ਸਰਸਗਲਭ੍ਰੁਰੁਇਤਃ - bearing juicy fruits (compound as written)
ਵਲ੍ਕਲਿਨ੍ਯਃ - having bark (as clothing/cover)
ਸ਼ਾਖਾਃ - branches
ਵੀਕ੍ਸ਼੍ਯਂਤੇ - (they) look at; see
ਯਤ੍ - because; since
ਮੁਖਾਨਿ - faces
ਪ੍ਰਸਭਂ - forcibly; against one's will
ਅਪਗਤ - gone; lost
ਪ੍ਰਸ਼੍ਰਯਃ - humility; courtesy
ਖਲਾਃ - rogues; low people
ਦੁਃਖਾਪ੍ਤ - obtained with difficulty
ਸ੍ਵਲ੍ਪ - little
ਵਿਤ੍ਤਂ - wealth
ਸ੍ਮਯਃ - pride; arrogance
ਪਵਨਃ - wind
ਵਸ਼ਃ - under the control (of)
ਨਰ੍ਤਿਤ - made to dance
ਭ੍ਰੂ - eyebrow
ਲਤਾਨਿ - creepers (metaphor)

Translation (ਭਾਵਾਰ੍ਥ):
Have cave-roots vanished, have mountain streams dried up, or have trees with juicy fruits and bark-bearing branches been destroyed - that people must, against their will, look upon the faces of insolent rogues who have lost all courtesy, their eyebrow-creepers dancing under the wind of pride from hard-won little wealth?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse mocks the arrogance of small success. A little money earned with difficulty can intoxicate the insecure mind, producing ਸ੍ਮਯ (pride) and cruelty. Bhartruhari's sting is that such people are not powerful in any real sense; they are simply loud - and dependence forces others to endure their faces. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

We meet this "petty power" today in many forms: a minor promotion turning into harshness, a gatekeeper mentality in bureaucracy, or someone who finally gets a little leverage and uses it to humiliate others. The verse again points to the same remedy: reduce dependence and cultivate inner dignity. It also reminds us to watch our own behavior when we get small wins - do we become more humble, or more arrogant? This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: choose one concrete step that reduces your need to appease arrogant people - diversify income, build savings, or set boundaries with a toxic authority. And in your own sphere, treat those with less power with respect. Let ਮਾਨ (self-respect) express itself as courtesy, not contempt.

ਪੁਣ੍ਯੈਰ੍ਮੂਲਫਲੈਸ੍ਤਥਾ ਪ੍ਰਣਯਿਨੀਂ ਵ੍ਰੁਰੁਇਤ੍ਤਿਂ ਕੁਰੁਸ਼੍ਵਾਧੁਨਾ
ਭੂਸ਼ਯ੍ਯਾਂ ਨਵਪਲ੍ਲਵੈਰਕ੍ਰੁਰੁਇਪਣੈਰੁਤ੍ਤਿਸ਼੍ਠ ਯਾਵੋ ਵਨਮ੍ ।
ਕ੍ਸ਼ੁਦ੍ਰਾਣਾਂ ਅਵਿਵੇਕਮੂਢਮਨਸਾਂ ਯਤ੍ਰੇਸ਼੍ਵਰਾਣਾਂ ਸਦਾ
ਵਿਤ੍ਤਵ੍ਯਾਧਿਵਿਕਾਰਵਿਹ੍ਵਲਗਿਰਾਂ ਨਾਮਾਪਿ ਨ ਸ਼੍ਰੂਯਤੇ ॥ 3.26 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਪੁਣ੍ਯੈਃ - with sacred; auspicious
ਮੂਲ - roots
ਫ੍ਹਲੈਰ੍ - with fruits (in verse: ਪਲੈਸ੍ਤਥਾ)
ਤਥਾ - and thus
ਪ੍ਰਣਯਿਨੀਂ - loving; dear (f.)
ਵ੍ਰੁਰੁਇਤ੍ਤਿਂ - livelihood; mode of living
ਕੁਰੁਸ਼੍ਵ - do; adopt
ਅਧੁਨਾ - now
ਭੂ - earth
ਸ਼ਯ੍ਯਾਂ - bed
ਨਵ - fresh; new
ਪਲ੍ਲਵੈਃ - with tender leaves
ਅਕ੍ਰੁਰੁਇਪਣੈਃ - not miserly; not mean
ਉਤ੍ਤਿਸ਼੍ਠ - rise up
ਯਾਵੋ - let us go
ਵਨਂ - to the forest
ਕ੍ਸ਼ੁਦ੍ਰਾਣਾਂ - of petty people
ਅਵਿਵੇਕ - lack of discernment
ਮੂਢ - deluded
ਮਨਸਾਂ - minds
ਯਤ੍ਰ - where
ਈਸ਼੍ਵਰਾਣਾਂ - of the powerful/wealthy
ਸਦਾ - always
ਵਿਤ੍ਤ - wealth
ਵ੍ਯਾਧਿ - disease
ਵਿਕਾਰ - disturbance; disorder
ਵਿਹ੍ਵਲ - agitated; distressed
ਗਿਰਾਂ - speech; talk
ਨਾਮ - name
ਅਪਿ - even
ਨ ਸ਼੍ਰੂਯਤੇ - is not heard

Translation (ਭਾਵਾਰ੍ਥ):
Now make your livelihood lovingly with sacred roots and fruits, make the earth your bed with fresh tender leaves, and rise - let us go to the forest, where the very names of petty people with deluded minds, who forever chatter anxiously about wealth and power, are not even heard.

Commentary (ਅਨੁਸਂਧਾਨ):
Here renunciation is described as a change of environment and a change of attention. The "forest" stands for a life where basic needs are simple and the mind is not constantly stirred by the gossip of acquisition. Bhartruhari calls the obsessions of the wealthy a ਵਿਤ੍ਤ-ਵ੍ਯਾਧਿ (disease of wealth): even after gaining, the mind remains agitated by fear, comparison, and maintenance. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

Most people do not move to literal forests, but the same medicine is available: reduce exposure to endless financial noise and status talk. If your mind is fed all day with "who has what" and "what could go wrong", your inner peace will be permanently taxed. Advaita texts repeatedly point out that freedom is not produced by possessions; it is revealed when attachment loosens and attention returns inward. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: create a small daily "forest" window - no news, no social comparison, no shopping. Eat simply, walk, study, and sit quietly. If you cannot change your outer life immediately, change your inputs and your pace. Over time, you will see that fewer wants create more space for clarity.

ਫਲਂ ਸ੍ਵੇਚ੍ਛਾਲਭ੍ਯਂ ਪ੍ਰਤਿਵਨਂ ਅਖੇਦਂ ਕ੍ਸ਼ਿਤਿਰੁਹਾਂ
ਪਯਃ ਸ੍ਥਾਨੇ ਸ੍ਥਾਨੇ ਸ਼ਿਸ਼ਿਰਮਧੁਰਂ ਪੁਣ੍ਯਸਰਿਤਾਮ੍ ।
ਮ੍ਰੁਰੁਇਦੁਸ੍ਪਰ੍ਸ਼ਾ ਸ਼ਯ੍ਯਾ ਸੁਲਲਿਤਲਤਾਪਲ੍ਲਵਮਯੀ
ਸਹਂਤੇ ਸਂਤਾਪਂ ਤਦਪਿ ਧਨਿਨਾਂ ਦ੍ਵਾਰਿ ਕ੍ਰੁਰੁਇਪਣਾਃ ॥ 3.27 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਫਲਂ - fruit
ਸ੍ਵ - one's own
ਇਚ੍ਛਾ - wish; desire
ਸ੍ਵੇਚ੍ਛਾਲਭ੍ਯਂ - obtainable at will
ਪ੍ਰਤਿਵਨਂ - in every forest
ਅਖੇਦਂ - without trouble; effortlessly
ਕ੍ਸ਼ਿਤਿਰੁਹਾਂ - of trees
ਪਯਃ - water
ਸ੍ਥਾਨੇ ਸ੍ਥਾਨੇ - in every place
ਸ਼ਿਸ਼ਿਰ - cool
ਮਧੁਰਂ - sweet
ਪੁਣ੍ਯ - sacred; holy
ਸਰਿਤਾਂ - of rivers
ਮ੍ਰੁਰੁਇਦੁ - soft
ਸ੍ਪਰ੍ਸ਼ਾ - to the touch
ਸ਼ਯ੍ਯਾ - bed
ਸੁ - very; well
ਲਲਿਤ - tender; delicate
ਲਤਾ - creeper
ਪਲ੍ਲਵ - fresh leaves
ਮਯੀ - made of
ਸਹਂਤੇ - endure
ਸਂਤਾਪਂ - heat; distress
ਤਦ੍ ਅਪਿ - even then
ਧਨਿਨਾਂ - of the wealthy
ਦ੍ਵਾਰਿ - at the door
ਕ੍ਰੁਰੁਇਪਣਾਃ - wretched; miserly-minded

Translation (ਭਾਵਾਰ੍ਥ):
Fruits can be had at will in every forest, cool sweet water is found everywhere from holy rivers, and a soft bed can be made from tender leafy creepers - and yet these wretched people still endure suffering at the doors of the rich.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse points out a strange tragedy: even when simple sustenance is available, the mind chases the glitter of wealth and ends up begging for access. The real poverty is not shortage of resources; it is shortage of contentment. When desire becomes comparison, the person forgets what is enough and accepts needless humiliation. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is visible in lifestyle inflation: basic needs are met, but standards keep rising because of social pressure. People then tolerate unreasonable conditions - at work, in relationships, in social circles - just to maintain a certain image. The verse is a reminder that freedom often begins by lowering the "required" level of comfort and recovering the joy of sufficiency. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: run a deliberate experiment in sufficiency. For one week, choose simple food, fewer purchases, and less social display, and notice what happens to your mood. Use the saved time for rest, learning, or service. Each time you choose "enough", you strengthen ਵੈਰਾਗ੍ਯ (dispassion) and reduce the need to knock on the rich person's door.

ਯੇ ਵਰ੍ਤਂਤੇ ਧਨਪਤਿਪੁਰਃ ਪ੍ਰਾਰ੍ਥਨਾਦੁਃਖਭਾਜੋ
ਯੇ ਚਾਲ੍ਪਤ੍ਵਂ ਦਧਤਿ ਵਿਸ਼ਯਾਕ੍ਸ਼ੇਪਪਰ੍ਯਾਪ੍ਤਬੁਦ੍ਧੇਃ ।
ਤੇਸ਼ਾਂ ਅਂਤਃਸ੍ਫੁਰਿਤਹਸਿਤਂ ਵਾਸਰਾਣਿ ਸ੍ਮਰੇਯਂ
ਧ੍ਯਾਨਚ੍ਛੇਦੇ ਸ਼ਿਖਰਿਕੁਹਰਗ੍ਰਾਵਸ਼ਯ੍ਯਾਨਿਸ਼ਣ੍ਣਃ ॥ 3.28 ॥

ਛਂਦਃ (ਮਂਦਾਕ੍ਰਾਂਤਾ): This is in ਮਂਦਾਕ੍ਰਾਂਤਾ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 17 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `GGGG LLLLLG GLGGLGG`; ਯਤਿ (pause) is after the 4th and 10th syllables in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਯੇ - those who
ਵਰ੍ਤਂਤੇ - live; exist
ਧਨ - wealth
ਪਤਿ - lord; master
ਪੁਰਃ - in front of
ਪ੍ਰਾਰ੍ਥਨਾ - begging; request
ਦੁਃਖ - sorrow
ਭਾਜਃ - partakers; those who suffer
ਯੇ - those who
ਚ - and
ਅਲ੍ਪਤ੍ਵਂ - meanness; littleness
ਦਧਤਿ - assume; take on
ਵਿਸ਼ਯ - sense-objects
ਆਕ੍ਸ਼ੇਪਃ - distraction; throwing about
ਪਰ੍ਯਾਪ੍ਤ - satisfied; content with
ਬੁਦ੍ਧੇਃ - minds/understanding
ਤੇਸ਼ਾਂ - of them
ਅਂਤਃ - within
ਸ੍ਫੁਰਿਤ - arising; flashing
ਹਸਿਤਂ - laughter; smile
ਵਾਸਰਾਣਿ - days
ਸ੍ਮਰੇਯਂ - may I remember
ਧ੍ਯਾਨ - meditation
ਚ੍ਛੇਦਃ - break; pause
ਸ਼ਿਖਰਿ - mountain peak
ਕੁਹਰਃ - cave
ਗ੍ਰਾਵ - stone
ਸ਼ਯ੍ਯਾ - bed
ਨਿਸ਼ਣ੍ਣਃ - seated; resting

Translation (ਭਾਵਾਰ੍ਥ):
May I remember, with an inward smile, the days of those who suffer begging before the wealthy, and of those who embrace meanness with minds content only with sensory distraction, while I lie on a stone-bed in a mountain cave during pauses in meditation.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse captures a quiet joy that comes after stepping away from the race. When you are no longer chasing approval or distraction, the old compulsions look almost comic - not because others are "bad", but because you see how the mind once ran after things that never truly satisfied. That inward smile is a sign of freedom: you are no longer hypnotized by what hypnotizes the crowd. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

Many people experience a smaller version of this after a retreat, a period of solitude, or a serious life event: you look back at the anxiety over status, the endless bargaining with bosses or audiences, and you realize how much energy was spent to protect an image. Krishnamurti often points out that living in images is bondage; when the image drops, there is simplicity. This verse encourages that drop. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: take one deliberate pause each day that is free from performance - no posting, no checking, no proving. Sit quietly and observe the mind's urge to "be someone". Over weeks, you will naturally begin to smile at old patterns, and that gentle amusement becomes a stable form of ਵੈਰਾਗ੍ਯ.

ਯੇ ਸਂਤੋਸ਼ਨਿਰਂਤਰਪ੍ਰਮੁਦਿਤਸ੍ਤੇਸ਼ਾਂ ਨ ਭਿਨ੍ਨਾ ਮੁਦੋ
ਯੇ ਤ੍ਵਨ੍ਯੇ ਧਨਲੁਬ੍ਧਸਂਕਲਧਿਯਸ੍ਤੇਸਾਂ ਨ ਤ੍ਰੁਰੁਇਸ਼੍ਣਾਹਤਾ ।
ਇਤ੍ਥਂ ਕਸ੍ਯ ਕ੍ਰੁਰੁਇਤੇ ਕੁਤਃ ਸ ਵਿਧਿਨਾ ਕੀਦ੍ਰੁਰੁਇਕ੍ਪਦਂ ਸਂਪਦਾਂ
ਸ੍ਵਾਤ੍ਮਨ੍ਯੇਵ ਸਮਾਪ੍ਤਹੇਮਮਹਿਮਾ ਮੇਰੁਰ੍ਨ ਮੇ ਰੋਚਤੇ ॥ 3.29 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਯੇ - those who
ਸਂਤੋਸ਼ - contentment
ਨਿਰਂਤਰ - uninterrupted; continual
ਪ੍ਰਮੁਦਿਤਃ - joyful
ਤੇਸ਼ਾਂ - of them
ਨ - not
ਭ੍ਹਿਨ੍ਨਾ - broken; interrupted
ਮੁਦਾ - joy
ਯੇ - those who
ਤੁ - but
ਅਨ੍ਯੇ - others
ਧਨ - wealth
ਲੁਬ੍ਧਃ - greedy
ਸਂਕਲ - confused; mixed up
ਧਿਯਃ - minds/understanding
ਤੇਸ਼ਾਂ - of them
ਨ - not
ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ - craving
ਹਤਾ - destroyed; killed
ਇਤ੍ਥਂ - thus
ਕਸ੍ਯ - for whom?
ਕ੍ਰੁਰੁਇਤੇ - for the sake of
ਕੁਤਃ - why? whence?
ਸਃ - that
ਵਿਧਿਨਾ - by the Creator
ਕੀਦ੍ਰੁਰੁਇਕ੍ - what kind of?
ਪਦਂ - state; position
ਸਂਪਦਾਂ - of riches; wealth
ਸ੍ਵਾਤ੍ਮਨਿ - in itself
ਏਵ - indeed
ਸਮਾਪ੍ਤ - complete; ending in
ਹੇਮ - gold
ਮਹਿਮਾ - glory
ਮੇਰੁਃ - Mount Meru
ਨ - not
ਮੇ - to me
ਰੋਚਤੇ - pleases; appeals

Translation (ਭਾਵਾਰ੍ਥ):
Those whose joy is continually rooted in contentment never have their happiness broken; but those greedy for wealth, with confused minds, never have their craving destroyed. So why did the Creator fashion the mountain Meru, whose golden glory is complete in itself? It does not attract me.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse contrasts two inner states: ਸਂਤੋਸ਼ (contentment) produces stable joy, while greed produces endless thirst. Even if a "Meru" of riches exists, it cannot help a mind trained to want more. Bhartruhari is not denying the usefulness of wealth; he is rejecting the fantasy that wealth can finish the heart's restlessness. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is the modern "hedonic treadmill": income rises, expenses rise, and satisfaction remains flat. Schopenhauer's critique of desire applies here: the will chases, briefly rests, and then suffers again. When the craving mechanism is not addressed, even a mountain of gold becomes a new source of anxiety and comparison. Contentment, by contrast, is a skill - a way of relating to life. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: define "enough" for one category (income, possessions, recognition) and set a cap. Each month, redirect one portion of surplus to ਦਾਨ (generosity) or to experiences that deepen you rather than inflate you. Train the mind to enjoy simplicity; then even without Meru, you will feel rich.

ਭਿਕ੍ਸ਼ਾਹਾਰਂ ਅਦੈਨ੍ਯਂ ਅਪ੍ਰਤਿਸੁਖਂ ਭੀਤਿਚ੍ਛਿਦਂ ਸਰ੍ਵਤੋ
ਦੁਰ੍ਮਾਤ੍ਸਰ੍ਯਮਦਾਭਿਮਾਨਮਥਨਂ ਦੁਃਖੌਘਵਿਧ੍ਵਂਸਨਮ੍ ।
ਸਰ੍ਵਤ੍ਰਾਨ੍ਵਹਂ ਅਪ੍ਰਯਤ੍ਨਸੁਲਭਂ ਸਾਧੁਪ੍ਰਿਯਂ ਪਾਵਨਂ
ਸ਼ਂਭੋਃ ਸਤ੍ਰਂ ਅਵਾਯਂ ਅਕ੍ਸ਼ਯਨਿਧਿਂ ਸ਼ਂਸਂਤਿ ਯੋਗੀਸ਼੍ਵਰਾਃ ॥ 3.30 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਭਿਕ੍ਸ਼ਾ - alms; begging (as a discipline)
ਆਹਾਰਃ - food; sustenance
ਅਦੈਨ੍ਯਂ - without wretchedness; not degrading
ਅ - not
ਪ੍ਰਤਿ - dependent (on)
ਸੁਖਂ - joy
ਅਪ੍ਰਤਿਸੁਖਂ - joy that is not dependent on others' favor
ਭੀਤਿਚ੍ਛਿਦ੍ - fear-destroying
ਸਰ੍ਵਤਃ - from all sides; altogether
ਦੁਰ੍ਮਾਤ੍ਸਰ੍ਯ - wicked envy
ਮਦਃ - intoxication; arrogance
ਅਭਿਮਾਨਃ - pride; self-conceit
ਮਥਨਂ - churning; crushing; destroying
ਦੁਃਖ - sorrow
ਓਘਃ - flood; stream
ਵਿਧ੍ਵਂਸਨਂ - destruction
ਸਰ੍ਵਤ੍ਰ - everywhere
ਅਨ੍ਵਹਂ - day by day; always
ਅਪ੍ਰਯਤ੍ਨ - without great effort
ਸੁਲਭਂ - easily obtainable
ਸਾਧੁ - holy person; good person
ਪ੍ਰਿਯਂ - dear; beloved
ਪਾਵਨਂ - purifying
ਸ਼ਂਭੋਃ - of Shiva
ਸਤ੍ਰਂ - feeding hall; charity kitchen
ਅਯਂ - this (in verse: ਅਵਾਯਂ)
ਅਕ੍ਸ਼ਯ - inexhaustible
ਨਿਧਿਃ - treasure
ਸ਼ਂਸਂਤਿ - praise; describe
ਯੋਗੀਸ਼੍ਵਰਾਃ - great yogis

Translation (ਭਾਵਾਰ੍ਥ):
Food obtained as alms is not degrading; it gives a joy that does not depend on pleasing others, and it is free from fear. It crushes envy, arrogance, and pride, destroys the flood of suffering, is available everywhere day after day with little effort, dear to the holy and purifying. The perfected yogis praise it as Shiva's inexhaustible charity kitchen, always accessible.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse re-frames alms as a discipline rather than a humiliation. When taken in the right spirit, ਭਿਕ੍ਸ਼ਾ breaks ego - envy, pride, and the subtle belief that "I must control everything." It also removes fear, because the person learns to live with fewer demands. Calling it Shiva's ਸਤ੍ਰ (feeding hall) suggests a sacred trust: the world provides enough for the one who is simple.

For householders, the inner lesson is larger than literal begging. Any time you reduce dependency on approval, you gain fearlessness: you can speak honestly, you can walk away from manipulative systems, and you can live within your means. The verse also quietly urges compassion: if alms are sacred, then feeding others and supporting those in transition is a form of worship. Sa~gkarAcArya's ਭ੍ਹਜ ਗੋਵਿਂਦਮ੍ returns to this point often: do not postpone inner clarity for outer arrangements; convert insight into a small daily discipline.

Practice: keep one "simple day" each week: eat plain food, spend minimally, and reduce entertainment. Use the saved time or money for ਸੇਵ (service) - feeding someone, donating, or volunteering. This trains the mind to find joy in simplicity and gives you the confidence that life can be lived without constant bargaining.

ਭੋਗੇ ਰੋਗਭਯਂ ਕੁਲੇ ਚ੍ਯੁਤਿਭਯਂ ਵਿਤ੍ਤੇ ਨ੍ਰੁਰੁਇਪਾਲਾਦ੍ਭਯਂ
ਮਾਨੇ ਦੈਨ੍ਯਭਯਂ ਬਲੇ ਰਿਪੁਭਯਂ ਰੂਪੇ ਜਰਾਯਾ ਭਯਮ੍ ।
ਸ਼ਾਸ੍ਤ੍ਰੇ ਵਾਦਿਭਯਂ ਗੁਣੇ ਖਲਭਯਂ ਕਾਯੇ ਕ੍ਰੁਰੁਇਤਾਂਤਾਦ੍ਭਯਂ
ਸਰ੍ਵਂ ਵਸ੍ਤੁ ਭਯਾਨ੍ਵਿਤਂ ਭੁਵਿ ਨ੍ਰੁਰੁਇਣਾਂ ਵੈਰਾਗ੍ਯਮੇਵਾਭਯਮ੍ ॥ 3.31 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਭੋਗਃ - enjoyment; sense-pleasure (in verse: ਭੋਗੇ = "in enjoyment")
ਰੋਗਃ - disease
ਭਯਂ - fear
ਕੁਲਂ - family; lineage (in verse: ਕੁਲੇ)
ਚ੍ਯੁਤਿਃ - fall; loss of status
ਵਿਤ੍ਤਂ - wealth; money (in verse: ਵਿਤ੍ਤੇ)
ਨ੍ਰੁਰੁਇਪਾਲਃ - ruler; king (in verse: ਨ੍ਰੁਰੁਇਪਾਲਾਤ੍)
ਮਾਨਃ - honor; esteem (in verse: ਮਾਨੇ)
ਦੈਨ੍ਯਂ - humiliation; wretchedness
ਬਲਂ - strength; power (in verse: ਬਲੇ)
ਰਿਪੁਃ - enemy (in verse: ਰਿਪੁ)
ਰੂਪਂ - beauty; appearance (in verse: ਰੂਪੇ)
ਜਰਾ - old age; decay
ਸ਼ਾਸ੍ਤ੍ਰਂ - learning; scripture (in verse: ਸ਼ਾਸ੍ਤ੍ਰੇ)
ਵਾਦੀ - disputant; challenger
ਗੁਣਃ - virtue; good quality (in verse: ਗੁਣੇ)
ਖ੍ਹਲਃ - wicked person; scoundrel
ਕਾਯਃ - body (in verse: ਕਾਯੇ)
ਕ੍ਰੁਰੁਇਤਾਂਤਃ - death; the "end" (in verse: ਕ੍ਰੁਰੁਇਤਾਂਤਾਤ੍)
ਸਰ੍ਵਂ - all; everything
ਵਸ੍ਤੁ - thing; object
ਭਯਾਨ੍ਵਿਤਂ - pervaded by fear
ਭੁਵਿ - on earth
ਨ੍ਰੁਰੁਇਣਾਂ - of humans
ਵੈਰਾਗ੍ਯਂ - dispassion; non-clinging
ਏਵ - alone
ਅਭਯਂ - fearlessness

Translation (ਭਾਵਾਰ੍ਥ):
In pleasure there is fear of illness; in family, fear of decline; in wealth, fear of rulers; in honor, fear of humiliation; in strength, fear of enemies; in beauty, fear of old age; in learning, fear of challengers; in virtue, fear of the wicked; in the body, fear of death. Everything people hold in the world is mixed with fear; only dispassion is without fear.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse makes a blunt psychological claim: fear is woven into attachment. Whatever you "have" can be lost; whatever you identify with can be threatened. The list is not pessimism for its own sake - it is meant to show that the mind cannot reach lasting safety by rearranging externals. When ਵੈਰਾਗ੍ਯ (non-clinging) grows, fear reduces because there is less to defend and less to lose. Notice the chain Bhartruhari is pointing at: ਰਾਗ (attachment) quietly breeds ਭਯ (fear), because whatever you cling to becomes something you must protect; ਵੈਰਾਗ੍ਯ breaks that chain.

This aligns neatly with an ਅਦ੍ਵੈਤ insight: ਦ੍ਵਿਤੀਯਾਦ੍ਵੈ ਭਯਂ ਭਵਤਿ - fear arises from "a second" (from duality, from seeing something as other-than-me). As long as we build our self on possessions, status, or roles, we must stay anxious. The movement toward inner freedom is the movement toward ਅਭਯ (fearlessness), which the Upanishads praise as the nature of the Real.

Practice: list three recurring fears (health, money, reputation, relationships) and ask which attachment fuels each one. Reduce one attachment intentionally: simplify one possession, lower one status-demand, or loosen one compulsion to control outcomes. Pair that with a short daily meditation on what does not change - steady awareness itself. Fear loosens when the inner anchor becomes stronger than the outer circumstances.

ਆਕ੍ਰਾਂਤਂ ਮਰਣੇਨ ਜਨ੍ਮ ਜਰਸਾ ਚਾਤ੍ਯੁਜ੍ਜ੍ਵਲਂ ਯੌਵਨਂ
ਸਂਤੋਸ਼ੋ ਧਨਲਿਪ੍ਸਯਾ ਸ਼ਮਸੁਖਂ ਪ੍ਰੌਢਾਂਗਨਾਵਿਭ੍ਰਮੈਃ ।
ਲੋਕੈਰ੍ਮਤ੍ਸਰਿਭਿਰ੍ਗੁਣਾ ਵਨਭੁਵੋ ਵ੍ਯਾਲੈਰ੍ਨ੍ਰੁਰੁਇਪਾ ਦੁਰ੍ਜਨੈਰ੍
ਅਸ੍ਥੈਰ੍ਯੇਣ ਵਿਭੂਤਯੋ਽ਪ੍ਯਪਹਤਾ ਗ੍ਰਸ੍ਤਂ ਨ ਕਿਂ ਕੇਨ ਵਾ ॥ 3.32 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਆਕ੍ਰਾਂਤਂ - overrun; seized
ਮਰਣਂ - death (in verse: ਮਰਣੇਨ = by death)
ਜਨ੍ਮ - birth
ਜਰਾ - old age
ਅਤਿ - very
ਉਜ੍ਜ੍ਵਲਂ - bright; radiant
ਯੌਵਨਂ - youth
ਸਂਤੋਸ਼ਃ - contentment
ਧਨ - wealth
ਲਿਪ੍ਸਾ - greedy longing
ਸ਼ਮ - calmness; peace
ਸੁਖਂ - happiness
ਸ਼ਮਸੁਖਂ - the happiness of peace
ਪ੍ਰੌਢਾ - mature; full-grown
ਅਂਗਨਾ - woman
ਵਿਭ੍ਰਮੈਃ - by charms; by wiles
ਲੋਕੈਃ - by people
ਮਤ੍ਸਰਿਭਿਃ - envious
ਗੁਣਾਃ - virtues; good qualities
ਵਨ - forest
ਭੁਵਃ - tracts/lands
ਵ੍ਯਾਲੈਃ - wild beasts; dangerous creatures
ਨ੍ਰੁਰੁਇਪਾਃ - kings; rulers
ਦੁਰ੍ਜਨੈਃ - wicked people
ਅਸ੍ਥੈਰ੍ਯੇਣ - by instability; by inconstancy
ਵਿਭੂਤਯਃ - fortunes; prosperities
ਅਪਿ - even
ਅਪਹਤਾਃ - struck down; destroyed
ਗ੍ਰਸ੍ਤਂ - swallowed; seized
ਨ ਕਿਂ - what is not?
ਕੇਨ ਵਾ - by whom indeed?

Translation (ਭਾਵਾਰ੍ਥ):
Birth is seized by death, bright youth by old age; contentment by greed for wealth, and the happiness of peace by the charms of passion. Virtues are attacked by envy, forest-lands by beasts, kings by the wicked, and even prosperity by instability. What, then, is not afflicted by something or other?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse dismantles the fantasy of a "safe" worldly arrangement. Every domain has its predator: health has illness, power has enemies, virtue has jealousy, wealth has calamity. The point is not to become paranoid; it is to stop building your identity on what is inherently vulnerable. When you see this clearly, dispassion becomes natural rather than forced. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In daily life this shows up as the constant background hum of risk-management: protecting reputation, guarding assets, scanning for threats, keeping up appearances. None of this is wrong in moderation, but when it becomes the center of life it produces chronic tension. The verse is urging a shift from external security to inner stability - from constantly "fixing" life to understanding life. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: simplify one fragile dependency. Reduce what you must protect: fewer commitments, fewer unnecessary possessions, fewer ego-roles. Use the freed energy to build inner steadiness through study and meditation. The more your peace depends on your own mind, the less you are shaken by the inevitable "predators" of circumstance.

ਆਧਿਵ੍ਯਾਧਿਸ਼ਤੈਰ੍ਜਨਸ੍ਯ ਵਿਵਿਧੈਰਾਰੋਗ੍ਯਂ ਉਨ੍ਮੂਲ੍ਯਤੇ
ਲਕ੍ਸ਼੍ਮੀਰ੍ਯਤ੍ਰ ਪਤਂਤਿ ਤਤ੍ਰ ਵਿਵ੍ਰੁਰੁਇਤਦ੍ਵਾਰਾ ਇਵ ਵ੍ਯਾਪਦਃ ।
ਜਾਤਂ ਜਾਤਂ ਅਵਸ਼੍ਯਂ ਆਸ਼ੁ ਵਿਵਸ਼ਂ ਮ੍ਰੁਰੁਇਤ੍ਯੁਃ ਕਰੋਤ੍ਯਾਤ੍ਮਸਾਤ੍
ਤਤ੍ਕਿਂ ਤੇਨ ਨਿਰਂਕੁਸ਼ੇਨ ਵਿਧਿਨਾ ਯਨ੍ਨਿਰ੍ਮਿਤਂ ਸੁਸ੍ਥਿਰਮ੍ ॥ 3.33 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਆਧਿ - mental affliction; worry
ਵ੍ਯਾਧਿ - physical disease
ਸ਼ਤੈਃ - by hundreds
ਜਨਸ੍ਯ - of people
ਵਿਵਿਧੈਃ - of various kinds
ਆਰੋਗ੍ਯਂ - health
ਉਨ੍ਮੂਲ੍ਯਤੇ - is uprooted; destroyed
ਲਕ੍ਸ਼੍ਮੀਃ - fortune; wealth
ਯਤ੍ਰ - where
ਪਤਂਤਿ - falls; arrives
ਤਤ੍ਰ - there
ਵਿਵ੍ਰੁਰੁਇਤ - opened
ਦ੍ਵਾਰਾਃ - doors
ਇਵ - like
ਵ੍ਯਾਪਦਃ - calamities; adversities
ਜਾਤਂ ਜਾਤਂ - whatever is born, again and again
ਅਵਸ਼੍ਯਂ - certainly
ਆਸ਼ੁ - quickly
ਵਿਵਸ਼ਂ - helpless
ਮ੍ਰੁਰੁਇਤ੍ਯੁਃ - death
ਕਰੋਤਿ - makes
ਆਤ੍ਮਸਾਤ੍ - its own; "absorbs" into itself
ਤਤ੍ਕਿਮ੍ - then what?
ਤੇਨ - by that
ਨਿਰਂਕੁਸ਼ੇਨ - uncontrolled; without a goad
ਵਿਧਿਨਾ - by the Creator
ਯਤ੍ - what (that which)
ਨਿਰ੍ਮਿਤਂ - made; created
ਸੁਸ੍ਥਿਰਂ - truly stable

Translation (ਭਾਵਾਰ੍ਥ):
Hundreds of varied ailments uproot people's health. Wherever fortune settles, misfortunes arrive as if through doors flung wide open. Whatever is born, death quickly makes helpless and claims again and again. What, then, has this uncontrolled Creator made that can be called truly stable?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse presses the same point with sharper images. Wealth is not only unstable; it attracts new anxieties - protection, comparison, loss, and conflict. Health is fragile. And death is not negotiable. Bhartruhari calls the Creator ਨਿਰਂਕੁਸ਼ (without a goad) to emphasize that the world is not designed to conform to our demand for permanence. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is why clinging hurts: we expect stability where the system offers change. Modern life adds new layers - insurance, forecasts, analytics - but the basic truth remains: nothing external is finally controllable. The verse does not ask you to become careless; it asks you to stop treating external management as the source of peace. That peace must come from a deeper ground. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: keep your responsibilities, but loosen inner expectation. Do one short daily reflection: "What I can control is my action and attitude, not outcomes." Then invest in the stable: character, learning, and inner practice. When your center shifts, even illness or loss becomes less psychologically catastrophic.

ਭੋਗਾਸ੍ਤੁਂਗਤਰਂਗਭਂਗਤਰਲਾਃ ਪ੍ਰਾਣਾਃ ਕ੍ਸ਼ਣਧ੍ਵਂਸਿਨਃ
ਸ੍ਤੋਕਾਨ੍ਯੇਵ ਦਿਨਾਨਿ ਯੌਵਨਸੁਖਂ ਸ੍ਫੂਰ੍ਤਿਃ ਪ੍ਰਿਯਾਸੁ ਸ੍ਥਿਤਾ ।
ਤਤ੍ਸਂਸਾਰਂ ਅਸਾਰਂ ਏਵ ਨਿਖਿਲਂ ਬੁਦ੍ਧ੍ਵਾ ਬੁਧਾ ਬੋਧਕਾ
ਲੋਕਾਨੁਗ੍ਰਹਪੇਸ਼ਲੇਨ ਮਨਸਾ ਯਤ੍ਨਃ ਸਮਾਧੀਯਤਾਮ੍ ॥ 3.34 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਭੋਗਾਃ - pleasures; enjoyments
ਤੁਂਗ - high
ਤਰਂਗਃ - wave
ਭ੍ਹਂਗਃ - breaking; crash
ਤਰਲਾਃ - fickle; unstable
ਪ੍ਰਾਣਾਃ - life-breaths; life
ਕ੍ਸ਼ਣ - moment
ਧ੍ਵਂਸਿਨਃ - perishing; being destroyed
ਸ੍ਤੋਕਾਨਿ - a few; small in number
ਦਿਨਾਨਿ - days
ਯੌਵਨ - youth
ਸੁਖਂ - happiness/pleasure
ਸ੍ਫੂਰ੍ਤਿਃ - thrill; zest
ਪ੍ਰਿਯਾਸੁ - in beloveds
ਸ੍ਥਿਤਾ - situated; resting
ਤਤ੍ਸਂਸਾਰਂ - that worldly life
ਅਸਾਰਂ - without essence
ਏਵ - indeed
ਨਿਖਿਲਂ - entire; all
ਬੁਦ੍ਧ੍ਵਾ - having understood
ਬੁਧਾਃ - wise people
ਬੋਧਕਾਃ - teachers; awakeners
ਲੋਕ - people/world
ਅਨੁਗ੍ਰਹਃ - welfare; compassion
ਪੇਸ਼ਲ - tender; gentle
ਮਨਸਾ - with the mind
ਯਤ੍ਨਃ - effort
ਸਮਾਧੀਯਤਾਂ - should be applied/placed (toward ਸਮਾਧਿ)

Translation (ਭਾਵਾਰ੍ਥ):
Pleasures are fickle like the crash of tall waves; life can be destroyed in a moment; the days of youthful happiness are few, and passion's thrill rests in the beloved. Knowing this whole cycle of worldly life to be without substance, let the wise teachers, with a mind softened by compassion for the world, strive for inner absorption.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse is important because it refuses escapism. Bhartruhari sees impermanence clearly, but he does not turn it into cynicism; he turns it into ਸਮਾਧਿ (inner steadiness) and ਲੋਕਾਨੁਗ੍ਰਹ (care for others). When your own mind becomes stable, you naturally become more useful to the world: less reactive, less self-centered, more grounded.

In practical terms, the mind wastes enormous energy chasing waves: short-lived highs, short-lived relationships, short-lived thrills. That chase produces burnout and fragmentation. The verse suggests a better use of energy: invest in depth. Even a small daily contemplative practice produces a kind of stability that makes you kinder and more effective - at home, at work, and in service. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: keep one fixed daily time for inner work - meditation, prayer, or study - even if it is brief. Pair it with one act of ਅਨੁਕਂਪਾ (compassion): help someone quietly, without display. The combination of inner depth and outer kindness is the verse's prescription for living wisely in an impermanent world.

ਭੋਗਾ ਮੇਘਵਿਤਾਨਮਧ੍ਯਵਿਲਸਤ੍ਸੌਦਾਮਿਨੀਚਂਚਲਾ
ਆਯੁਰ੍ਵਾਯੁਵਿਘਟ੍ਟਿਤਾਬ੍ਜਪਟਲੀਲੀਨਾਂਬੁਵਦ੍ਭਂਗੁਰਮ੍ ।
ਲੀਲਾ ਯੌਵਨਲਾਲਸਾਸ੍ਤਨੁਭ੍ਰੁਰੁਇਤਾਂ ਇਤ੍ਯਾਕਲਯ੍ਯ ਦ੍ਰੁਤਂ
ਯੋਗੇ ਧੈਰ੍ਯਸਮਾਧਿਸਿਦ੍ਧਿਸੁਲਭੇ ਬੁਦ੍ਧਿਂ ਵਿਦਧ੍ਵਂ ਬੁਧਾਃ ॥ 3.35 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਭੋਗਾਃ - pleasures; enjoyments
ਮੇਘ - cloud
ਵਿਤਾਨਂ - canopy
ਮਧ੍ਯੇ - in the middle
ਵਿਲਸਤ੍ - flashing; shining
ਸੌਦਾਮਿਨੀ - lightning
ਚਂਚਲਾ - fickle; unsteady
ਆਯੁਃ - lifespan
ਵਾਯੁਃ - wind
ਵਿਘਟ੍ਟਿਤ - shaken; struck
ਅਬ੍ਜ - lotus
ਪਟਲੀ - cluster; mass
ਲੀਨ - merged; settled
ਅਂਬੁ - water-drop
ਭਂਗੁਰਂ - fragile; perishable
ਲੋਲਾ - wavering; fickle
ਯੌਵਨ - youth
ਲਾਲਸਾ - longing; craving
ਤਨੁਭ੍ਰੁਰੁਇਤਾਂ - of embodied beings
ਇਤਿ - thus
ਆਕਲਯ੍ਯ - having considered
ਦ੍ਰੁਤਂ - quickly
ਯੋਗੇ - in yoga; disciplined practice
ਧੈਰ੍ਯ - steadiness; courage
ਸਮਾਧਿ - absorption
ਸਿਦ੍ਧਿ - attainment; success
ਸੁਲਭੇ - easily obtainable
ਬੁਦ੍ਧਿਂ - mind; understanding
ਵਿਦਧ੍ਵਂ - place; establish
ਬੁਧਾਃ - wise ones

Translation (ਭਾਵਾਰ੍ਥ):
Pleasures are fickle like lightning flashing in cloud-canopies. Life is as fragile as a drop resting on a lotus petal, shaken by the wind. Youthful longings waver like a game. Seeing this clearly, wise people quickly steady the mind in disciplined practice that yields courage, inner absorption, and real attainment.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is a call to urgency without panic. The images are meant to break procrastination: if life can change in a moment, then postponing inner work is foolish. Bhartruhari is not anti-joy; he is anti-delusion. Enjoy what is appropriate, but do not expect it to be stable, and do not delay the cultivation of what actually stabilizes the mind. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

Today this applies to how quickly conditions shift - health scares, job changes, relationship turns, even global events. Many people respond by doubling down on distraction. The verse recommends the opposite: build ਧੈਰ੍ਯ (steadiness) and ਸਮਾਧਿ (collected attention) so you can meet change without being shattered by it.

Practice: commit to a small, non-negotiable daily discipline: 10 minutes of meditation, or 30 minutes of focused study, or a fixed prayer routine. Let the practice be simple and repeatable; intensity is less important than continuity. Over time, your mind becomes less lightning-like and more lamp-like.

ਆਯੁਃ ਕਲ੍ਲੋਲਲੋਲਂ ਕਤਿਪਯਦਿਵਸਸ੍ਥਾਯਿਨੀ ਯੌਵਨਸ਼੍ਰੀਃ
ਅਰ੍ਥਾਃ ਸਂਕਲ੍ਪਕਲ੍ਪਾ ਘਨਸਮਯਤਡਿਦ੍ਵਿਭ੍ਰਮਾ ਭੋਗਪੂਗਾਃ ।
ਕਂਠਾਸ਼੍ਲੇਸ਼ੋਪਗੂਢਂ ਤਦਪਿ ਚ ਨ ਚਿਰਂ ਯਤ੍ਪ੍ਰਿਯਾਭਿਃ ਪ੍ਰਣੀਤਂ
ਬ੍ਰਹ੍ਮਣ੍ਯਾਸਕ੍ਤਚਿਤ੍ਤਾ ਭਵਤ ਭਵਭਯਾਂਭੋਧਿਪਾਰਂ ਤਰੀਤੁਮ੍ ॥ 3.36 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਆਯੁਃ - lifespan; life
ਕਲ੍ਲੋਲਃ - wave
ਲੋਲਂ - wavering; restless
ਕਤਿਪਯ - a few; some
ਦਿਵਸਾਃ - days
ਸ੍ਥਾਯਿਨੀ - lasting; staying
ਯੌਵਨ - youth
ਸ਼੍ਰੀਃ - splendor; prosperity
ਅਰ੍ਥਾਃ - wealth; possessions
ਸਂਕਲ੍ਪਃ - thought; imagination
ਕਲ੍ਪਾਃ - like; comparable to
ਘਨ - dense; clouded
ਸਮਯਃ - time; season
ਤਡਿਤ੍ - lightning
ਵਿਭ੍ਰਮਾਃ - fleeting displays; illusions (in verse: ਵਿਭ੍ਰਮਾ)
ਭੋਗ - enjoyment
ਪੂਗਾਃ - heaps; clusters
ਕਂਠਃ - neck
ਆਸ਼੍ਲੇਸ਼ਃ - embrace
ਉਪਗੂਢਂ - closely hugged
ਤਦ੍ ਅਪਿ - even that
ਨ ਚਿਰਂ - not long
ਯਤ੍ - which
ਪ੍ਰਿਯਾਭਿਃ - by beloveds
ਪ੍ਰਣੀਤਂ - bestowed; brought about
ਬ੍ਰਹ੍ਮਣਿ - in the Absolute (in verse: ਬ੍ਰਹ੍ਮਣ੍ਯ੍)
ਆਸਕ੍ਤ - attached; devoted
ਚਿਤ੍ਤਾਃ - minds
ਭਵਤ - become; be
ਭਵ - worldly existence; becoming
ਭਯ - fear
ਅਂਬੋਧਿਃ - ocean
ਪਾਰਂ - farther shore
ਤਰੀਤੁਂ - to cross

Translation (ਭਾਵਾਰ੍ਥ):
Life wavers like waves; the splendor of youth lasts only a few days. Wealth is as fleeting as a thought, and heaps of pleasures are like lightning in stormy seasons. Even a beloved's close embrace does not last long. So fix your mind on the Absolute, if you want to cross the ocean of fear that belongs to worldly existence.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse is a complete argument in four lines: everything external is unstable, so place love and attention on what is stable. Bhartruhari is not saying "do not love"; he is saying "do not pretend the changing can give the unchanging." When affection, wealth, and pleasure are seen as temporary, the mind stops demanding eternity from them. Notice the chain Bhartruhari is pointing at: ਰਾਗ (attachment) quietly breeds ਭਯ (fear), because whatever you cling to becomes something you must protect; ਵੈਰਾਗ੍ਯ breaks that chain.

Many modern anxieties come from the mismatch between expectation and reality: expecting permanent youth, permanent romance, permanent security. When life inevitably changes, the mind feels betrayed. The verse suggests a wiser strategy: let externals be enjoyed as gifts, and let the inner anchor be ਭ੍ਰਹ੍ਮ (the Absolute, pure consciousness). Then change is not a catastrophe; it is simply the nature of the world.

Practice: once a day, name one change you are resisting and consciously soften your grip. Replace one minute of worry with one minute of remembrance: "What is unchanging is awareness itself." If the mind keeps returning to demands, return it gently to steady practice. Dispassion is not dryness; it is the freedom to love without fear.

ਕ੍ਰੁਰੁਇਚ੍ਛ੍ਰੇਣਾਮੇਧ੍ਯਮਧ੍ਯੇ ਨਿਯਮਿਤਤਨੁਭਿਃ ਸ੍ਥੀਯਤੇ ਗਰ੍ਭਵਾਸੇ
ਕਾਂਤਾਵਿਸ਼੍ਲੇਸ਼ਦੁਃਖਵ੍ਯਤਿਕਰਵਿਸ਼ਮੋ ਯੌਵਨੇ ਚੋਪਭੋਗਃ ।
ਵਾਮਾਕ੍ਸ਼ੀਣਾਂ ਅਵਜ੍ਞਾਵਿਹਸਿਤਵਸਤਿਰ੍ਵ੍ਰੁਰੁਇਦ੍ਧਭਾਵੋ਽ਨ੍ਯਸਾਧੁਃ
ਸਂਸਾਰੇ ਰੇ ਮਨੁਸ਼੍ਯਾ ਵਦਤ ਯਦਿ ਸੁਖਂ ਸ੍ਵਲ੍ਪਂ ਅਪ੍ਯਸ੍ਤਿ ਕਿਂਚਿਥ੍ ॥ 3.37 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕ੍ਰੁਰੁਇਚ੍ਛ੍ਰੇਣ - with difficulty; painfully
ਅਮੇਧ੍ਯ - impure; filthy
ਮਧ੍ਯੇ - in the midst
ਨਿਯਮਿਤ - restrained; confined
ਤਨੁਭਿਃ - with the body/limbs
ਸ੍ਥੀਯਤੇ - one stays; one is made to remain
ਗਰ੍ਭਵਾਸਃ - dwelling in the womb
ਕਾਂਤਾ - beloved
ਵਿਸ਼੍ਲੇਸ਼ਃ - separation
ਦੁਃਖਂ - sorrow
ਵ੍ਯਤਿਕਰਃ - mixture; interweaving
ਵਿਸ਼ਮਃ - painful; harsh
ਯੌਵਨੇ - in youth
ਚ - and
ਉਪਭੋਗਃ - enjoyment
ਵਾਮਾਕ੍ਸ਼ੀਣਾਂ - of beautiful-eyed women
ਅਵਜ੍ਞਾ - contempt
ਵਿਹਸਿਤ - laughed at
ਵਸਤਿਃ - dwelling; state
ਵ੍ਰੁਰੁਇਦ੍ਧਭਵਃ - old age
ਅਨ੍ਯ - otherwise; further
ਅਸਾਧੁਃ - not good; unpleasant
ਸਂਸਾਰੇ - in worldly life
ਰੇ - O!
ਮਨੁਸ਼੍ਯਾਃ - people
ਵਦਤ - tell (me)
ਯਦਿ - whether/if
ਸੁਖਂ - happiness
ਸ੍ਵਲ੍ਪਂ ਅਪਿ - even a little
ਅਸ੍ਤਿ - exists
ਕਿਂਚਿਤ੍ - any

Translation (ਭਾਵਾਰ੍ਥ):
In the womb one stays confined in filth and discomfort; in youth even enjoyment is bitter, tangled with the pain of separation from the beloved; in old age one lives amid contempt and laughter. O people, tell me - in such worldly life, does even a little real happiness exist?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse forces a question we usually avoid: if we look honestly, where is the stable happiness in this cycle? Every stage has its shadow. Bhartruhari is not denying that pleasant moments exist; he is denying that they can be relied upon as the foundation of life. The purpose of this stark inventory is to redirect the seeker toward a deeper joy that does not depend on conditions. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In modern terms, we can translate the stages: early life has constraint and dependence; adulthood has anxiety, ambition, and relational turbulence; later life has decline and social invisibility. If the mind tries to extract lasting fulfillment from these changing frames, it will keep oscillating between hope and disappointment. The verse invites a more mature relationship with pleasure - appreciation without dependence. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: stop postponing inner depth to a "later" time. Begin now with small daily contemplations and one stabilizing habit (meditation, prayer, service). Let pleasures come and go, but let your identity shift toward what is steady: awareness, character, and truth. When the center changes, life stages lose their power to define your happiness.

ਵ੍ਯਾਘ੍ਰੀਵ ਤਿਸ਼੍ਠਤਿ ਜਰਾ ਪਰਿਤਰ੍ਜਯਂਤੀ
ਰੋਗਾਸ਼੍ਚ ਸ਼ਤ੍ਰਵ ਇਵ ਪ੍ਰਹਰਂਤਿ ਦੇਹਮ੍ ।
ਆਯੁਃ ਪਰਿਸ੍ਰਵਂਤਿ ਭਿਨ੍ਨਘਟਾਦਿਵਾਂਭੋ
ਲੋਕਸ੍ਤਥਾਪ੍ਯਹਿਤਂ ਆਚਰਤੀਤਿ ਚਿਤ੍ਰਮ੍ ॥ 3.38 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 18 + 17 + 18 + 18 ਮਾਤ੍ਰਾਃ (total 71); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਵ੍ਯਾਘ੍ਰੀ - tigress
ਇਵ - like
ਤਿਸ਼੍ਠਤਿ - stands
ਜਰਾ - old age
ਪਰਿਤਰ੍ਜਯਂਤੀ - threatening; terrifying
ਰੋਗਾਃ - diseases
ਚ - and
ਸ਼ਤ੍ਰਵਃ - enemies
ਇਵ - like
ਪ੍ਰਹਰਂਤਿ - strike; attack
ਦੇਹਂ - the body
ਆਯੁਃ - life-span
ਪਰਿਸ੍ਰਵਂਤਿ - leaks away; flows out
ਭਿਨ੍ਨ - broken; cracked
ਘਟਾ - pot
ਅਦਿ - like, etc. (in verse: ਘਟਾਦਿਵ)
ਅਂਭੋ - water
ਲੋਕਃ - the world/people
ਤਥਾਪਿ - even so
ਅਹਿਤਂ - harmful; not beneficial
ਆਚਰਤਿ - practices; does
ਇਤਿ - thus
ਚਿਤ੍ਰਂ - strange; wonder

Translation (ਭਾਵਾਰ੍ਥ):
Old age stands like a tigress, threatening; diseases attack the body like enemies; the life-span leaks away like water from a cracked pot. Yet people still act in ways that harm them - how strange.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is astonished at human self-sabotage. With decline and death so obvious, why do we keep choosing what increases suffering - greed, addiction, cruelty, and distraction? The images are meant to wake up ਪ੍ਰਮਾਦ (carelessness): old age and illness are not theoretical; they are already approaching, and life is already leaking. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

We see the same contradiction today: people know what harms them - lack of sleep, constant anger, compulsive consumption - and still repeat it. Krishnamurti would say that we live mechanically, driven by habit and image, not by understanding. Bhartruhari's "citraM" (how strange) is a nudge to break the spell of routine. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: pick one harmful pattern you already recognize and replace it with one nourishing pattern that is equally easy to do. If scrolling is easy, make reading easy. If late-night snacking is easy, make a walk easy. The mind changes when the alternative becomes practical. This is not moralism; it is intelligent self-care in the face of time.

ਭੋਗਾ ਭਂਗੁਰਵ੍ਰੁਰੁਇਤ੍ਤਯੋ ਬਹੁਵਿਧਾਸ੍ਤੈਰੇਵ ਚਾਯਂ ਭਵਸ੍ਤਤ੍
ਕਸ੍ਯੇਹ ਕ੍ਰੁਰੁਇਤੇ ਪਰਿਭ੍ਰਮਤ ਰੇ ਲੋਕਾਃ ਕ੍ਰੁਰੁਇਤਂ ਚੇਸ਼੍ਟਤੈਃ ।
ਆਸ਼ਾਪਾਸ਼ਸ਼ਤਾਪਸ਼ਾਂਤਿਵਿਸ਼ਦਂ ਚੇਤਃਸਮਾਧੀਯਤਾਂ
ਕਾਮੋਤ੍ਪਤ੍ਤਿਵਸ਼ਾਤ੍ਸ੍ਵਧਾਮਨਿ ਯਦਿ ਸ਼੍ਰਦ੍ਦੇਯਂ ਅਸ੍ਮਦ੍ਵਚਃ ॥ 3.39 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਭੋਗਾਃ - pleasures; enjoyments
ਭਂਗੁਰ - fragile; perishing
ਵ੍ਰੁਰੁਇਤ੍ਤਯਃ - forms; patterns; ways
ਬਹੁਵਿਧਾਃ - of many kinds
ਤੈਃ ਏਵ - by them alone
ਚ - and
ਅਯਂ - this
ਭਵਃ - worldly existence; becoming
ਤਤ੍ - thus
ਕਸ੍ਯ - for whose sake? for what purpose?
ਇਹ - here
ਕ੍ਰੁਰੁਇਤੇ - for the sake of
ਪਰਿਭ੍ਰਮਤ - do you wander about
ਰੇ - O!
ਲੋਕਾਃ - people
ਚੇਸ਼੍ਟਿਤੈਃ - by efforts; by exertions
ਆਸ਼ਾ - hope
ਪਾਸ਼ਃ - noose; rope
ਸ਼ਤ - hundred
ਆਪਾਸ਼ - (as in verse) nooses (compound)
ਸ਼ਾਂਤਿ - pacification; calming
ਵਿਸ਼ਦਂ - clear; bright
ਚੇਤਃ - mind
ਸਮਾਧੀਯਤਾਂ - let it be placed/collected (into ਸਮਾਧਿ)
ਕਾਮ - desire
ਉਤ੍ਪਤ੍ਤਿਃ - arising
ਵਸ਼ਾਤ੍ - by force of; due to
ਸ੍ਵਧਾਮਨਿ - in one's own true abode (the Supreme)
ਯਦਿ - if
ਸ਼੍ਰਦ੍ਦੇਯਂ - worthy of trust
ਅਸ੍ਮਤ੍ - our
ਵਚਃ - words

Translation (ਭਾਵਾਰ੍ਥ):
This worldly life is made only of many kinds of fragile pleasures. For whose sake, and to what end, do you keep roaming here in constant exertion? Let the mind be gathered into clear absorption by quieting the hundred nooses of hope that arise from desire - if my words are worth trusting.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse diagnoses the engine of restlessness: ਆਸ਼ਾ (hope/expectation) multiplied into hundreds of ropes, each tied to a desire. The mind runs not because life demands it, but because hope keeps promising a future completion. Bhartruhari's remedy is not pessimism; it is ਚਿਤ੍ਤ-ਸਮਾਧਿ - the mind becoming collected, clear, and present.

This lands directly on modern overwork and over-stimulation. Many people are exhausted not by necessity but by mental roaming: one more goal, one more upgrade, one more recognition. When hope becomes addiction, life becomes a treadmill. The verse suggests a radical move: stop roaming and return to your "own abode" - the inner ground of awareness, where the mind can finally rest. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: write down the top five hopes driving your week (approval, money, control, pleasure, recognition). For one day, pause each time one of these hopes pulls you, and do one breath of awareness before acting. Then choose either a necessary action or a deliberate renunciation. Over time, those hundred ropes become thinner, and the mind becomes visibly clearer.

ਸਖੇ ਧਨ੍ਯਾਃ ਕੇਚਿਤ੍ਤ੍ਰੁਟਿਤਭਵਬਂਧਵ੍ਯਤਿਕਰਾ
ਵਨਾਂਤੇ ਚਿਤ੍ਤਾਂਤਰ੍ਵਿਸ਼ਂ ਅਵਿਸ਼ਯਾਸ਼ੀਤ੍ਵਿਸ਼ਗਤਾਃ ।
ਸ਼ਰਚ੍ਚਂਦ੍ਰਜ੍ਯੋਤ੍ਸ੍ਨਾਧਵਲਗਗਨਾਭੋਗਸੁਭਗਾਂ
ਨਯਂਤੇ ਯੇ ਰਾਤ੍ਰਿਂ ਸੁਕ੍ਰੁਰੁਇਤਚਯਚਿਂਤੈਕਸ਼ਰਣਾਃ ॥ 3.39.1 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸਖੇ - O friend
ਧਨ੍ਯਾਃ - blessed; fortunate
ਕੇਚਿਤ੍ - some
ਤ੍ਰੁਟਿਤ - broken; snapped
ਭਵ - worldly existence; becoming
ਬਂਧਃ - bondage
ਵ੍ਯਤਿਕਰਃ - entanglement; tangle (in verse: ਵ੍ਯਤਿਕਰਾ)
ਵਨਾਂਤੇ - in the depths of the forest
ਚਿਤ੍ਤ - mind
ਅਂਤਰ - within
ਵਿਸ਼ਂ - poison (inner poison of agitation)
ਅਵਿਸ਼ਯ - without sense-objects; non-object
ਆਸ਼ੀਤ੍ - cooled; became cold (in verse compound)
ਵਿਸ਼ - poison
ਗਾਤਾਃ - gone/attained (as written: ਗਤਾਃ)
ਸ਼ਰਤ੍ - autumn
ਚਂਦ੍ਰ - moon
ਜ੍ਯੋਤ੍ਸ੍ਨਾ - moonlight
ਧਵਲ - white; pure
ਗਗਨ - sky
ਆਭੋਗਃ - expanse
ਸੁਭਗਾਂ - beautiful; auspicious
ਨਯਂਤੇ - spend; lead
ਯੇ - those who
ਰਾਤ੍ਰਿਂ - the night
ਸੁਕ੍ਰੁਰੁਇਤ - merit; good deeds
ਚਯਃ - accumulation; store
ਚਿਂਤਾ - contemplation
ਏਕ - only
ਸ਼ਰਣਾਃ - refuge; shelter

Translation (ਭਾਵਾਰ੍ਥ):
O friend, blessed are those few who have snapped the tangle of worldly bondage. In the forest they reach an objectless coolness that pacifies the mind's inner poison; under the beautiful expanse of an autumn-moonlit sky, they pass the night taking refuge only in contemplation of their store of virtue.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse celebrates the quiet happiness of solitude after detachment. The "inner poison" is the agitation of craving, comparison, and resentment; when sense-objects stop dominating attention, that poison cools. The autumn moonlight image suggests clarity: the mind becomes spacious, luminous, and simple - not because life became perfect, but because the mind stopped being pulled in a hundred directions. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

For many people today, the forest is symbolic: a space without constant inputs. When notifications stop, when entertainment is absent, when you are alone with your mind, you begin to see the toxins you were avoiding. Those few "blessed" ones are not special by birth; they are special by choice - they choose depth over distraction. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: create a small "forest night" once a week. Turn off screens, go for a quiet walk, look at the sky, and let the mind settle. Use the time for ਸ੍ਵਾਧ੍ਯਾਯ (self-study) and for remembering your own good intentions. Slowly, the inner poison cools, and clarity becomes your natural refuge.

ਬ੍ਰਹ੍ਮੇਂਦ੍ਰਾਦਿਮਰੁਦ੍ਗਣਾਂਸ੍ਤ੍ਰੁਰੁਇਣਕਣਾਨ੍ਯਤ੍ਰ ਸ੍ਥਿਤੋ ਮਨ੍ਯਤੇ
ਯਤ੍ਸ੍ਵਾਦਾਦ੍ਵਿਰਸਾ ਭਵਂਤਿ ਵਿਭਵਾਸ੍ਤ੍ਰੈਲੋਕ੍ਯਰਾਜ੍ਯਾਦਯਃ ।
ਭੋਗਃ ਕੋ਽ਪਿ ਸ ਏਵ ਏਕ ਪਰਮੋ ਨਿਤ੍ਯੋਦਿਤੋ ਜ੍ਰੁਰੁਇਂਭਤੇ
ਭੋਃ ਸਾਧੋ ਕ੍ਸ਼ਣਭਂਗੁਰੇ ਤਦਿਤਰੇ ਭੋਗੇ ਰਤਿਂ ਮਾ ਕ੍ਰੁਰੁਇਥਾਃ ॥ 3.40 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਬ੍ਰਹ੍ਮ - Brahma
ਇਂਦ੍ਰ - Indra
ਆਦਿ - etc.
ਮਰੁਤ੍ - Maruts (a class of gods)
ਗਣਾਃ - groups/hosts
ਤ੍ਰੁਰੁਇਣ - grass
ਕਣਾਨਿ - particles; blades
ਅਤ੍ਰ - here (in that state)
ਸ੍ਥਿਤਹ੍ - one who is established (in verse: ਸ੍ਥਿਤੋ)
ਮਨ੍ਯਤੇ - considers
ਯਤ੍ - whose
ਸ੍ਵਾਦਃ - taste; relish
ਵਿਰਸਾਃ - tasteless
ਭਵਂਤਿ - become
ਵਿਭਵਾਃ - riches; powers
ਤ੍ਰੈਲੋਕ੍ਯ - the three worlds
ਰਾਜ੍ਯਂ - sovereignty; kingdom
ਆਦਯਃ - and the like
ਭੋਗਃ - enjoyment
ਕੋ਽ਪਿ - some unique; a certain
ਸਃ ਏਵ - that alone
ਏਕਃ - one
ਪਰਮਃ - supreme
ਨਿਤ੍ਯ - eternal
ਉਦਿਤਃ - risen; shining
ਜ੍ਰੁਰੁਇਂਭਤੇ - blossoms; expands
ਭੋਃ - O!
ਸਾਧੋ - O good one; seeker
ਕ੍ਸ਼ਣ - moment
ਭਂਗੁਰ - perishing; brittle
ਤਦਿਤਰ - other than that
ਭੋਗਃ - pleasure
ਰਤਿਃ - attachment; delight
ਮਾ ਕ੍ਰੁਰੁਇਥਾਃ - do not do; do not make

Translation (ਭਾਵਾਰ੍ਥ):
For one established there, Brahma, Indra, and the other hosts of gods seem like mere blades of grass; and even the greatest riches - like sovereignty over the three worlds - become tasteless. There is one supreme enjoyment that shines eternally. O seeker, do not cling to other pleasures that break in a moment.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse describes "taste-shift". When a deeper joy is tasted, lesser joys lose their tyranny. It is not that the world becomes ugly; it becomes proportionate. Even "divine" powers and statuses look small compared to the quiet fullness of the Real. Bhartruhari is pointing to a single enduring delight: the joy of abiding in truth. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In real life, you may glimpse this after genuine meditation, after deep love, or after a near-miss that resets priorities: suddenly, things you once chased feel like grass. That shift is precious because it breaks addiction. The Upanishads call the Absolute ਰਸ (deep savor); when that savor is known, the mind does not beg from fragile pleasures.

Practice: do not only "fight" desires; replace their taste. Build one daily source of deeper joy - meditation, meaningful service, study, or silence. Then watch how cravings lose intensity naturally. Dispassion becomes effortless when the mind has found a higher satisfaction.

ਸਾ ਰਮ੍ਯਾ ਨਗਰੀ ਮਹਾਨ੍ਸ ਨ੍ਰੁਰੁਇਪਤਿਃ ਸਾਮਂਤਚਕ੍ਰਂ ਚ ਤਤ੍
ਪਾਰ੍ਸ਼੍ਵੇ ਤਸ੍ਯ ਚ ਸਾ ਵਿਦਗ੍ਧਪਰਿਸ਼ਤ੍ਤਾਸ਼੍ਚਂਦ੍ਰਬਿਂਬਾਨਨਾਃ ।
ਉਦ੍ਵ੍ਰੁਰੁਇਤ੍ਤਃ ਸ ਰਾਜਪੁਤ੍ਰਨਿਵਹਸ੍ਤੇ ਵਂਦਿਨਸ੍ਤਾਃ ਕਥਾਃ
ਸਰ੍ਵਂ ਯਸ੍ਯ ਵਸ਼ਾਦਗਾਤ੍ਸ੍ਮ੍ਰੁਰੁਇਤਿਪਥਂ ਕਾਲਾਯ ਤਸ੍ਮੈ ਨਮਃ ॥ 3.41 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 24 + 25 + 22 + 24 ਮਾਤ੍ਰਾਃ (total 95); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਸਾ - that
ਰਮ੍ਯਾ - charming; delightful
ਨਗਰੀ - city
ਮਹਾਨ੍ - great
ਸ - that
ਨ੍ਰੁਰੁਇਪਤਿਃ - king; ruler
ਸਾਮਂਤ - vassal; chief
ਚਕ੍ਰਂ - circle; surrounding group
ਚ - and
ਤਤ੍ - that
ਪਾਰ੍ਸ਼੍ਵੇ - at the side; nearby
ਤਸ੍ਯ - of him
ਵਿਦਗ੍ਧ - clever; refined
ਪਰਿਸ਼ਤ੍ - assembly; court
ਤਾਃ - those (f. pl.)
ਚਂਦ੍ਰ - moon
ਬਿਂਬਂ - disk; orb
ਆਨਨਾਃ - faces
ਉਦ੍ਵ੍ਰੁਰੁਇਤ੍ਤਃ - arrogant; headstrong
ਰਾਜਪੁਤ੍ਰ - prince
ਨਿਵਹਃ - multitude; crowd
ਤੇ - those
ਵਂਦਿਨਃ - panegyrists; bards
ਤਾਃ - those
ਕਥਾਃ - stories; tales
ਸਰ੍ਵਂ - all
ਯਸ੍ਯ - whose
ਵਸ਼ਾਤ੍ - under whose power
ਅਗਾਤ੍ - went
ਸ੍ਮ੍ਰੁਤਿ - memory
ਪਥਂ - path
ਕਾਲਾਯ - to Time
ਤਸ੍ਮੈ - to him
ਨਮਃ - salutations

Translation (ਭਾਵਾਰ੍ਥ):
That delightful city, that great king and his circle of vassals, that cultured court of moon-faced beauties, that headstrong crowd of princes, those bards, those tales - all of it has gone down the road of memory under the power of Time. Salutations to Time.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is a bow to ਕਾਲ (Time) because Time humbles every human arrangement. Cities, courts, fame, and pleasure all feel solid while we are inside them; later they become stories. Bhartruhari is not merely lamenting; he is sharpening ਵਿਵੇਕ (discernment) by reminding us that even the most impressive "world" eventually becomes a memory in someone else's mind.

This is directly relevant to how we chase status today. Titles change, platforms fade, circles dissolve, and the very things we anxiously curate become footnotes. ਆਦਿ ਸ਼ਂਕਰਾਚਾਰ੍ਯ compresses the same truth in ਭ੍ਹਜ ਗੋਵਿਂਦਮ੍: ਕਾਲਃ ਕ੍ਰੀਡਤਿ ਗਚ੍ਚਤਿ ਆਯੁਃ - time plays, and life moves on. When we remember this, we stop investing our entire identity into what Time will certainly recycle.

Practice: once a week, imagine your current worries as a future story. Ask: "What would I want to have valued if this all becomes memory?" Then act accordingly - deepen character, relationships, and inner practice. A life aligned with what lasts is the best way to honor Time.

ਯਤ੍ਰਾਨੇਕਃ ਕ੍ਵਚਿਦਪਿ ਗ੍ਰੁਰੁਇਹੇ ਤਤ੍ਰ ਤਿਸ਼੍ਠਤ੍ਯਥੈਕੋ
ਯਤ੍ਰਾਪ੍ਯੇਕਸ੍ਤਦਨੁ ਬਹਵਸ੍ਤਤ੍ਰ ਨੈਕੋ਽ਪਿ ਚਾਂਤੇ ।
ਇਤ੍ਥਂ ਨੇਯੌ ਰਜਨਿਦਿਵਸੌ ਲੋਲਯਂਦ੍ਵਾਵਿਵਾਕ੍ਸ਼ੌ
ਕਾਲਃ ਕਲ੍ਯੋ ਭੁਵਨਫਲਕੇ ਕ੍ਰੀਡਤਿ ਪ੍ਰਾਣਿਸ਼ਾਰੈਃ ॥ 3.42 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਯਤ੍ਰ - where
ਅਨੇਕਃ - many
ਕ੍ਵਚਿਦ੍ ਅਪਿ - in some place
ਗ੍ਰੁਰੁਇਹੇ - in a home
ਤਤ੍ਰ - there
ਤਿਸ਼੍ਠਤਿ - remains
ਅਥ - then
ਏਕਃ - one
ਯਤ੍ਰ ਅਪਿ - where also
ਏਕਃ - one
ਤਦ੍ ਅਨੁ - thereafter
ਬਹਵਃ - many
ਤਤ੍ਰ - there
ਨ ਏਕਃ ਅਪਿ - not even one
ਚ - and
ਅਂਤੇ - in the end
ਇਤ੍ਥਂ - thus
ਨੇਯੌ - "to be cast" (as dice); two (night/day) used like dice
ਰਜਨਿ - night
ਦਿਵਸੌ - days
ਲੋਲਯਨ੍ - rolling; throwing
ਦ੍ਵੌ - two
ਇਵ - like
ਅਕ੍ਸ਼ੌ - dice
ਕਾਲਃ - Time
ਕਲ੍ਯਃ - clever; skilful
ਭੁਵਨ - world
ਪਲਕਂ - board (as of a game)
ਕ੍ਰੀਡਤਿ - plays
ਪ੍ਰਾਣਿ - living beings
ਸ਼ਾਰੈਹ੍ - as pieces/counters (as written: ਸ਼ਾਰੈਃ)

Translation (ਭਾਵਾਰ੍ਥ):
In some house there were many, and later only one remains; where there was one, later there are many; and in the end not even one is left. Thus Time, the clever player, plays on the world-board, rolling night and day like two dice, moving living beings as the pieces.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse makes impermanence intimate: it is not only kingdoms that vanish, but households. The "game" image is not to mock suffering; it is to show that change is built into life. Friends come, family disperses, roles shift, and finally everyone exits. Seeing this truth is the beginning of ਵੈਰਾਗ੍ਯ (dispassion): you stop clinging and start valuing what is meaningful while it is present. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This can transform how we live in communities today. Instead of assuming relationships are permanent and neglecting them, we become more attentive and grateful. Instead of building identity only on being "needed" by a certain group, we build inner stability, so transitions do not destroy us. Time will move the pieces; wisdom is learning how to play without losing peace. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: reach out to one person you have taken for granted and express simple appreciation. Also, loosen one identity-role you are over-attached to. When you can love without clinging, Time's moves hurt less and teach more.

ਆਦਿਤ੍ਯਸ੍ਯ ਗਤਾਗਤੈਰਹਰਹਃ ਸਂਕ੍ਸ਼ੀਯਤੇ ਜੀਵਿਤਂ
ਵ੍ਯਾਪਾਰੈਰ੍ਬਹੁਕਾਰ੍ਯਭਾਰਗੁਰੁਭਿਃ ਕਾਲੋ਽ਪਿ ਨ ਜ੍ਞਾਯਤੇ ।
ਦ੍ਰੁਰੁਇਸ਼੍ਟ੍ਵਾ ਜਨ੍ਮਜਰਾਵਿਪਤ੍ਤਿਮਰਣਂ ਤ੍ਰਾਸਸ਼੍ਚ ਨੋਤ੍ਪਦ੍ਯਤੇ
ਪੀਤ੍ਵਾ ਮੋਹਮਯੀਂ ਪ੍ਰਮਾਦਮਦਿਰਾਂ ਉਨ੍ਮਤ੍ਤਭੂਤਂ ਜਗਥ੍ ॥ 3.43 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਆਦਿਤ੍ਯਃ - the sun (in verse: ਆਦਿਤ੍ਯਸ੍ਯ)
ਗਤ - going
ਆਗਤ - coming
ਅਹਰਹਃ - day after day
ਸਂਕ੍ਸ਼ੀਯਤੇ - is diminished; is worn away
ਜੀਵਿਤਂ - life
ਵ੍ਯਾਪਾਰੈਃ - by activities; by busyness
ਬਹੁ - many
ਕਾਰ੍ਯ - tasks
ਭਾਰਃ - burden
ਗੁਰੁਭਿਃ - heavy
ਕਾਲਃ - time
ਅਪਿ - even
ਨ ਜ੍ਞਾਯਤੇ - is not known/recognized
ਦ੍ਰੁਰੁਇਸ਼੍ਟ੍ਵਾ - seeing
ਜਨ੍ਮ - birth
ਜਰਾ - old age
ਵਿਪਤ੍ਤਿਃ - misfortune; adversity (in verse: ਵਿਪਤ੍ਤਿ)
ਮਰਣਂ - death
ਤ੍ਰਾਸਃ - fear
ਚ - and
ਨ ਉਤ੍ਪਦ੍ਯਤੇ - does not arise
ਪੀਤ੍ਵਾ - having drunk
ਮੋਹ - delusion
ਮਯੀਂ - made of
ਪ੍ਰਮਾਦਃ - heedlessness; carelessness
ਮਦਿਰਾ - intoxicating wine
ਉਨ੍ਮਤ੍ਤ - maddened
ਭੂਤਂ - become
ਜਗਤ੍ - the world

Translation (ਭਾਵਾਰ੍ਥ):
With the sun's daily rising and setting, life keeps shrinking; and under the heavy burden of countless tasks, even time itself is not noticed. Though birth, aging, misfortune, and death are seen, fear does not arise, because the world has become intoxicated by the wine of delusion called heedlessness.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse points at the strangest human blindness: we watch time pass, and yet live as if it were infinite. Busyness becomes a drug. The poet calls it ਪ੍ਰਮਾਦ (heedlessness) - a drunken state where urgency is lost and the mind keeps postponing what matters. Even the obvious facts of mortality do not wake us because the intoxication is comforting. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In our era, this intoxication often takes the form of constant activity: meetings, feeds, entertainment, and endless "productive" motion. But when the mind never pauses, it cannot see. Upanishadic teaching begins with waking up: ਉਤ੍ਤਿਸ਼੍ਠਤ ਜਾਗ੍ਰਤ (arise, awake). This verse is a similar wake-up call, asking us to become sober about time.

Practice: create a daily pause that breaks the intoxication - 5 minutes of silence at sunrise or sunset. Use it to remember three facts: life is finite, relationships are precious, and the mind can be trained. That small sobriety changes how you use the rest of the day.

ਰਾਤ੍ਰਿਃ ਸੈਵ ਪੁਨਃ ਸ ਏਵ ਦਿਵਸੋ ਮਤ੍ਵਾ ਮੁਧਾ ਜਂਤਵੋ
ਧਾਵਂਤ੍ਯੁਦ੍ਯਮਿਨਸ੍ਤਥੈਵ ਨਿਭ੍ਰੁਰੁਇਤਪ੍ਰਾਰਬ੍ਧਤਤ੍ਤਤ੍ਕ੍ਰਿਯਾਃ ।
ਵ੍ਯਾਪਾਰੈਃ ਪੁਨਰ੍ਉਕ੍ਤਭੂਤਵਿਸ਼ਯੈਰਿਤ੍ਥਂ ਵਿਧੇਨਾਮੁਨਾ
ਸਂਸਾਰੇਣ ਕਦਰ੍ਥਿਤਾ ਵਯਂ ਅਹੋ ਮੋਹਾਨ੍ਨ ਲਜ੍ਜਾਮਹੇ ॥ 3.44 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਰਾਤ੍ਰਿਃ - night
ਸਾ ਏਵ - that same
ਪੁਨਃ - again
ਸਃ ਏਵ - that same
ਦਿਵਸਃ - day
ਮਤ੍ਵਾ - thinking
ਮੁਧਾ - vainly; uselessly
ਜਂਤਵਃ - creatures
ਧਾਵਂਤਿ - run about
ਉਦ੍ਯਮਿਨਃ - industrious; busy
ਤਥਾ ਏਵ - just the same
ਨਿਭ੍ਰੁਰੁਇਤ - hidden; fixed (as written)
ਪ੍ਰਾਰਬ੍ਧ - destined; begun (karma)
ਤਤ੍-ਤਤ੍-ਕ੍ਰਿਯਾਃ - those actions, each of them
ਵ੍ਯਾਪਾਰੈਃ - by activities
ਪੁਨਰੁਕ੍ਤ - repeated
ਭੂਤ - become
ਵਿਸ਼ਯੈਃ - by sense-objects
ਇਤ੍ਥਂ - thus
ਵਿਧੇਨ - by this arrangement/method
ਅਮੁਨਾ - by this
ਸਂਸਾਰੇਣ - by worldly life
ਕਦਰ੍ਥਿਤਾਃ - abused; degraded
ਵਯਂ - we
ਅਹੋ - alas
ਮੋਹਾਤ੍ - from delusion
ਨ ਲਜ੍ਜਾਮਹੇ - we are not ashamed

Translation (ਭਾਵਾਰ੍ਥ):
Night is the same again, and the day is the same again; yet creatures, thinking vainly, keep running in busyness, repeating their destined actions. With activities and sense-pursuits endlessly repeated, we are degraded by this cycle of worldly life - and, alas, through delusion we feel no shame.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is about life on autopilot. The repetition of day and night mirrors the repetition of our habits: the same worries, the same cravings, the same distractions. Bhartruhari says the tragedy is not only that we repeat, but that we do not even feel the "alarm" of shame that would make us change. Delusion normalizes the waste. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is why routines can be dangerous: they create the illusion of progress while the inner person remains unchanged. Many people work hard, consume hard, and distract hard, yet never ask: "What am I becoming?" When that question is absent, the cycle continues. The verse invites a conscious break in the loop. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: change one daily loop deliberately. Break one automatic behavior (a habitual scroll, a habitual complaint, a habitual indulgence) and replace it with a conscious act (a walk, a prayer, a page of study). Small breaks are how the wheel of ਸਂਸਾਰ begins to slow.

ਨ ਧ੍ਯਾਨਂ ਪਦਂ ਈਸ਼੍ਵਰਸ੍ਯ ਵਿਧਿਵਤ੍ਸਂਸਾਰਵਿਚ੍ਛਿਤ੍ਤਯੇ
ਸ੍ਵਰ੍ਗਦ੍ਵਾਰਕਪਾਟਪਾਟਨਪਟੁਰ੍ਧਰ੍ਮੋ਽ਪਿ ਨੋਪਾਰ੍ਜਿਤਃ ।
ਨਾਰੀਪੀਨਪਯੋਧਰੋਰੁਯੁਗਲਂ ਸ੍ਵਪ੍ਨੇ਽ਪਿ ਨਾਲਿਂਗਿਤਂ
ਮਾਤੁਃ ਕੇਵਲਂ ਏਵ ਯੌਵਨਵਨਚ੍ਛੇਦੇ ਕੁਠਾਰਾ ਵਯਮ੍ ॥ 3.45 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਨ - not
ਧ੍ਯਾਨਂ - meditation
ਪਦਂ - feet; abode (in verse: ਪਦਂ)
ਈਸ਼੍ਵਰਸ੍ਯ - of the Lord
ਵਿਧਿਵਤ੍ - properly
ਸਂਸਾਰ - worldly cycle
ਵਿਚ੍ਛਿਤ੍ਤਯੇ - for cutting; for severing
ਸ੍ਵਰ੍ਗ - heaven
ਦ੍ਵਾਰ - gate
ਕਪਾਟਂ - door; shutter
ਪਾਟਨ - breaking open
ਪਟੁਃ - skilled
ਧਰ੍ਮਃ - merit; virtue
ਅਪਿ - even
ਨ ਉਪਾਰ੍ਜਿਤਃ - not acquired
ਨਾਰੀ - woman
ਪੀਨ - full; firm
ਪਯੋਧਰ - breast
ਊਰੁ - thigh
ਯੁਗਲਂ - pair
ਸ੍ਵਪ੍ਨੇ ਅਪਿ - even in a dream
ਨ ਆਲਿਂਗਿਤਂ - not embraced
ਮਾਤੁਃ - of mother
ਕੇਵਲਂ ਏਵ - only indeed
ਯੌਵਨ - youth
ਵਨਂ - forest (metaphor: a flourishing thicket)
ਚ੍ਛੇਦਃ - cutting
ਕੁਠਾਰਾਃ - axes
ਵਯਂ - we

Translation (ਭਾਵਾਰ੍ਥ):
We have not properly meditated on the Lord's feet to cut the bondage of worldly life. We have not earned even the merit skilled enough to break open heaven's gate. We have not even in dreams embraced a woman's full breasts and thighs. We were born only to become axes that cut down our mother's forest of youth.

Commentary (ਅਨੁਸਂਧਾਨ):
This is self-criticism meant to shock the lazy mind. The poet says: we did not pursue the highest (liberation), nor even the common human enjoyments in a meaningful way; we simply passed time. And the only clear "result" of our birth was that our mother aged - her youth was cut down, as if by an axe. The verse is not anti-motherhood; it is pro-gratitude and pro-purpose. The word ਸਂਸਾਰ (worldly churn of repeated becoming) is central: when ਵਿਵੇਕ (discernment) is clear, ਵੈਰਾਗ੍ਯ arises and the churn loses its grip.

Many people feel a modern version of this when they look back and realize they spent their best years in distraction and indecision. It is easy to consume entertainment and call it living. The verse asks for honesty: what did your life actually cultivate? In ਸਨਾਤਨ ਧਰ੍ਮ, gratitude to parents is sacred - ਮਾਤ੍ਰੁਰੁਇ ਦੇਵੋ ਭਵ (let the mother be a deity). Wasting life without honoring that sacrifice is a deep loss.

Practice: do one concrete act of service for your parents or elders - time, care, respect, or support. Then choose one clear direction for your own life: either deepen spiritual practice, or deepen ethical worldly life - but do not drift. Purpose is the real repayment.

ਨਾਭ੍ਯਸ੍ਤਾ ਪ੍ਰਤਿਵਾਦਿਵ੍ਰੁਰੁਇਂਦਦਮਨੀ ਵਿਦ੍ਯਾ ਵਿਨੀਤੋਚਿਤਾ
ਖਡ੍ਗਾਗ੍ਰੈਃ ਕਰਿਕੁਂਭਪੀਠਦਲਨੈਰ੍ਨਾਕਂ ਨ ਨੀਤਂ ਯਸ਼ਃ ।
ਕਾਂਤਾਕੌਮ੍ਅਲਪਲ੍ਲਵਾਧਰਰਸਃ ਪੀਤੋ ਨ ਚਂਦ੍ਰੋਦਯੇ
ਤਾਰੁਣ੍ਯਂ ਗਤਂ ਏਵ ਨਿਸ਼੍ਫਲਂ ਅਹੋ ਸ਼ੂਨ੍ਯਾਲਯੇ ਦੀਪਵਥ੍ ॥ 3.46 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 27 + 25 + 28 + 26 ਮਾਤ੍ਰਾਃ (total 106); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਨ - not
ਅਭ੍ਯਸ੍ਤਾ - practiced; mastered
ਪ੍ਰਤਿ - against
ਵਾਦੀ - debater
ਵ੍ਰੁਰੁਇਂਦਂ - group
ਦਮਨਿ - subduing (f.)
ਵਿਦ੍ਯਾ - knowledge
ਵਿਨੀਤ - disciplined; trained
ਉਚਿਤਾ - fitting; appropriate
ਖਡ੍ਗਃ - sword
ਅਗ੍ਰਃ - edge; tip (in verse: ਖਡ੍ਗਾਗ੍ਰੈਃ)
ਕਰਿ - elephant
ਕੁਂਭਃ - temple of the head
ਪੀਠਂ - base/seat
ਦਲਨਂ - splitting; crushing
ਯਸ਼ਃ - fame
ਨਾਕਂ - heaven
ਨ ਨੀਤਂ - not taken/reached
ਕਾਂਤਾ - beloved
ਕੌਮ੍ਅਲ - tender (as written)
ਪਲ੍ਲਵ - fresh sprout
ਅਧਰਃ - lip
ਰਸਃ - nectar/taste
ਪੀਤਃ - drunk; tasted
ਨ - not
ਚਂਦ੍ਰੋਦਯੇ - at moonrise
ਤਾਰੁਣ੍ਯਂ - youth
ਗਤਂ - gone
ਏਵ - indeed
ਨਿਸ਼੍ਫਲਂ - fruitless
ਅਹੋ - alas
ਸ਼ੂਨ੍ਯਾਲਯੇ - in an empty house
ਦੀਪ - lamp
ਵਤ੍ - like (in verse: ਦੀਪਵਥ੍)

Translation (ਭਾਵਾਰ੍ਥ):
We have not mastered the disciplined knowledge that subdues the crowd of debaters. We have not carried fame to heaven, as if crushing an elephant's temple with a sword-point. We have not tasted at moonrise the nectar of a beloved's tender sprout-like lips. Youth has passed away fruitlessly - like a lamp in an empty house.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse again attacks waste. A lamp is valuable when it illumines a home; in an empty house it burns without benefit. Bhartruhari uses that image for youth: if it is not used for learning, love with responsibility, or inner growth, it is simply consumed by time. The poet is not demanding a specific life-script; he is demanding intentionality. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

Many people feel this after years of drifting between distractions: the mind was busy, but life did not become deeper. The remedy is not regret; it is immediate clarity. Youth may be physical, but "youth" also means energy, attention, and opportunity. Even later in life, that lamp can be turned toward what matters. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: choose one domain to grow this month - knowledge, health, relationships, or spiritual practice - and take a concrete step daily. Reduce one time-waster that drains attention. If you do this consistently, the lamp of your life begins to illumine something real.

ਵਿਦ੍ਯਾ ਨਾਧਿਗਤਾ ਕਲਂਕਰਹਿਤਾ ਵਿਤ੍ਤਂ ਚ ਨੋਪਾਰ੍ਜਿਤਂ
ਸ਼ੁਸ਼੍ਰੂਸ਼ਾਪਿ ਸਮਾਹਿਤੇਨ ਮਨਸਾ ਪਿਤ੍ਰੋਰ੍ਨ ਸਂਪਾਦਿਤਾ ।
ਆਲੋਲਾਯਤਲੋਚਨਾਃ ਪ੍ਰਿਯਤਮਾਃ ਸ੍ਵਪ੍ਨੇ਽ਪਿ ਨਾਲਿਂਗਿਤਾਃ
ਕਾਲੋ਽ਯਂ ਪਰਪਿਂਡਲੋਲੁਪਤਯਾ ਕਾਕੈਰਿਵ ਪ੍ਰੇਰ੍ਯਤੇ ॥ 3.47 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਵਿਦ੍ਯਾ - knowledge
ਨ ਅਧਿਗਤਾ - not attained
ਕਲਂਕ - stain; blemish
ਰਹਿਤਾ - without
ਵਿਤ੍ਤਂ - wealth
ਚ - and
ਨ ਉਪਾਰ੍ਜਿਤਂ - not earned
ਸ਼ੁਸ਼੍ਰੂਸ਼ਾ - devoted service
ਅਪਿ - even
ਸਮਾਹਿਤੇਨ - with a collected (focused) mind
ਮਨਸਾ - with the mind
ਪਿਤ੍ਰੋਃ - for the parents
ਨ ਸਂਪਾਦਿਤਾ - not accomplished
ਆਲੋਲਾਯਤ - dancing; swaying
ਲੋਚਨਾਃ - eyes
ਪ੍ਰਿਯਤਮਾਃ - beloveds
ਸ੍ਵਪ੍ਨੇ ਅਪਿ - even in dreams
ਨ ਆਲਿਂਗਿਤਾਃ - not embraced
ਕਾਲਃ - time
ਅਯਂ - this
ਪਰ - others'
ਪਿਂਡਃ - morsel; food
ਲੋਲੁਪਤਾ - greed
ਕਾਕੈਃ - by crows
ਇਵ - like
ਪ੍ਰੇਰ੍ਯਤੇ - is driven; is pushed

Translation (ਭਾਵਾਰ੍ਥ):
We have not gained blemishless knowledge, nor earned wealth; we have not even served our parents with a collected mind. We have not embraced, even in dreams, our beloveds with dancing eyes. Time drives us on, like crows pushed by greed for another's morsel.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse adds a moral dimension: not only was life wasted, it was spent in dependence and neglect. The crow image is sharp: crows live by picking leftovers; similarly, a person who lives without inner strength ends up living on others - approval, resources, status, or opportunities. Bhartruhari is saying: do not let time push you like that. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In modern settings, this can look like living on borrowed attention: chasing likes, copying trends, and avoiding the slow work of building character and skill. It can also look like neglecting parents and elders while being busy with trivial pursuits. The verse is a reminder that a meaningful life includes learning, responsibility, and gratitude. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: do one daily act of ਸ਼ੁਸ਼੍ਰੂਸ਼ਾ (devoted service) - toward parents, elders, or anyone who supported you. Also, build one piece of independent competence (a skill, a habit, a discipline). When you become less crow-like, time becomes less of a whip and more of a teacher.

ਵਯਂ ਯੇਭ੍ਯੋ ਜਾਤਾਸ਼੍ਚਿਰਪਰਿਗਤਾ ਏਵ ਖਲੁ ਤੇ
ਸਮਂ ਯੈਃ ਸਂਵ੍ਰੁਰੁਇਦ੍ਧਾਃ ਸ੍ਮ੍ਰੁਰੁਇਤਿਵਿਸ਼ਯਤਾਂ ਤੇ਽ਪਿ ਗਮਿਤਾਃ ।
ਇਦਾਨੀਂ ਏਤੇ ਸ੍ਮਃ ਪ੍ਰਤਿਦਿਵਸਂ ਆਸਨ੍ਨਪਤਨਾ
ਗਤਾਸ੍ਤੁਲ੍ਯਾਵਸ੍ਥਾਂ ਸਿਕਤਿਲਨਦੀਤੀਰਤਰੁਭਿਃ ॥ 3.48 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਵਯਂ - we
ਯੇਭ੍ਯਃ - from whom
ਜਾਤਾਃ - born
ਚਿਰਪਰਿਗਤਾਃ - long since departed
ਏਵ - indeed
ਖਲੁ - truly
ਤੇ - they
ਸਮਂ - together
ਯੈਃ - with whom
ਸਂਵ੍ਰੁਰੁਇਦ੍ਧਾਃ - grown up
ਸ੍ਮ੍ਰੁਤਿ - memory
ਵਿਸ਼ਯਤਾਂ - into an object (of)
ਤੇ ਅਪਿ - they too
ਗਮਿਤਾਃ - taken; made to go
ਇਦਾਨੀਂ - now
ਏਤੇ ਸ੍ਮਃ - we are these (i.e., in this state)
ਪ੍ਰਤਿਦਿਵਸਂ - day by day
ਆਸਨ੍ਨ - near; approaching
ਪਤਨਾ - falling
ਗਤਾਃ - gone; become
ਤੁਲ੍ਯ - similar
ਅਵਸ੍ਥਾਂ - condition/state
ਸਿਕਤਿਲ - sandy
ਨਦੀ - river
ਤੀਰ - bank
ਤਰੁਭਿਃ - with trees

Translation (ਭਾਵਾਰ੍ਥ):
Those who gave birth to us have long since departed. Those with whom we grew up have also been made only objects of memory. Now, day by day, we are approaching the same condition - like trees standing on the sandy bank of a river, near to falling.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is a meditation on the thinning of life. Parents go, friends go, and soon we too stand "near to falling." The river-bank tree image is exact: it stands upright, but the ground under it is eroding. Bhartruhari is not trying to frighten; he is trying to make us honest about the direction of time. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is relevant when we live as if relationships and opportunities are permanent. We postpone calls, postpone apologies, postpone gratitude, and assume we can do it "later." The verse says: later is not guaranteed. When impermanence is remembered, love becomes more immediate and priorities become clearer. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: do one act of reconciliation or appreciation today. Also, stop postponing one meaningful project that your heart knows matters. If you live as a river-bank tree, you will cling; if you live with awareness of erosion, you will use time wisely.

ਆਯੁਰ੍ਵਰ੍ਸ਼ਸ਼ਤਂ ਨ੍ਰੁਰੁਇਣਾਂ ਪਰਿਮਿਤਂ ਰਾਤ੍ਰੌ ਤਦ੍ਅਰ੍ਧਂ ਗਤਂ
ਤਸ੍ਯਾਰ੍ਧਸ੍ਯ ਪਰਸ੍ਯ ਚਾਰ੍ਧਂ ਅਪਰਂ ਬਾਲਤ੍ਵਵ੍ਰੁਰੁਇਦ੍ਧਤ੍ਵਯੋਃ ।
ਸ਼ੇਸ਼ਂ ਵ੍ਯਾਧਿਵਿਯੋਗਦੁਃਖਸਹਿਤਂ ਸੇਵਾਦਿਭਿਰ੍ਨੀਯਤੇ
ਜੀਵੇ ਵਾਰਿਤਰਂਗਚਂਚਲਤਰੇ ਸੌਖ੍ਯਂ ਕੁਤਃ ਪ੍ਰਾਣਿਨਾਮ੍ ॥ 3.49 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਆਯੁਃ - lifespan
ਵਰ੍ਸ਼ - years
ਸ਼ਤਂ - hundred
ਨ੍ਰੁਰੁਇਣਾਂ - of humans
ਪਰਿਮਿਤਂ - limited; measured
ਰਾਤ੍ਰੌ - in night(s)
ਤਤ੍ - that
ਅਰ੍ਧਂ - half
ਗਤਂ - gone
ਤਸ੍ਯ - of that
ਅਰ੍ਧਸ੍ਯ - of half
ਪਰਸ੍ਯ - of the remaining
ਚ - and
ਅਰ੍ਧਂ - half
ਅਪਰਂ - another
ਬਾਲਤ੍ਵ - childhood
ਵ੍ਰੁਰੁਇਦ੍ਧਤ੍ਵ - old age
ਯੋਃ - in the two
ਸ਼ੇਸ਼ਂ - the remainder
ਵ੍ਯਾਧਿ - illness
ਵਿਯੋਗ - separation; loss
ਦੁਃਖ - sorrow
ਸਹਿਤਂ - together with
ਸੇਵਾ - service
ਆਦਿਭਿਃ - and the like
ਨੀਯਤੇ - is carried away/spent
ਜੀਵੇ - in life (loc.)
ਵਾਰਿ - water
ਤਰਂਗ - wave
ਚਂਚਲ - fickle
ਤਰੇ - very (comparative)
ਸੌਖ੍ਯਂ - happiness
ਕੁਤਃ - where/from what source?
ਪ੍ਰਾਣਿਨਾਂ - for living beings

Translation (ਭਾਵਾਰ੍ਥ):
Human life is limited to a hundred years; half of it is spent in nights. Of the remaining half, another half is lost to childhood and old age. The rest is spent amid illness, separation, sorrow, and service to others. In a life more fickle than water-waves, where is lasting happiness for living beings?

Commentary (ਅਨੁਸਂਧਾਨ):
This is a time-accounting verse. When you subtract sleep, dependency, decline, sickness, and obligations, very little remains as "free life." Bhartruhari is not trying to make you despair; he is trying to make you stop wasting what remains. The problem is not that life is short; the problem is that we spend it chasing what cannot satisfy. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

The categories remain recognizably the same today: sleep, school, work, maintenance, stress, and loss. Many people then try to squeeze "happiness" out of scraps through binge consumption. The verse suggests the opposite: if time is scarce, invest it in what has depth. Inner freedom gives a happiness that does not require perfect external conditions. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: audit one week of time and remove one low-value habit. Use that recovered time for something that strengthens you: health, relationships, learning, or contemplation. If you treat time as sacred, the quality of life rises even if the quantity is limited.

ਕ੍ਸ਼ਣਂ ਬਾਲੋ ਭੂਤ੍ਵਾ ਕ੍ਸ਼ਣਂ ਅਪਿ ਯੁਵਾ ਕਾਮਰਸਿਕਃ
ਕ੍ਸ਼ਣਂ ਵਿਤ੍ਤੈਰ੍ਹੀਨਃ ਕ੍ਸ਼ਣਂ ਅਪਿ ਚ ਸਂਪੂਰ੍ਣਵਿਭਵਃ ।
ਜਰਾਜੀਰ੍ਣੈਰਂਗੈਰ੍ਨਟ ਇਵ ਬਲੀਮਂਡਿਤਤਨੂਰ੍
ਨਰਃ ਸਂਸਾਰਾਂਤੇ ਵਿਸ਼ਤਿ ਯਮਧਾਨੀਯਵਨਿਕਾਮ੍ ॥ 3.50 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 23 + 20 + 23 + 23 ਮਾਤ੍ਰਾਃ (total 89); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਕ੍ਸ਼ਣਂ - a moment
ਬਾਲਃ - a child
ਭੂਤ੍ਵਾ - having become
ਕ੍ਸ਼ਣਂ ਅਪਿ - and in another moment
ਯੁਵਾ - a youth
ਕਾਮ - desire
ਰਸਿਕਃ - one who relishes; a sensualist
ਕ੍ਸ਼ਣਂ - a moment
ਵਿਤ੍ਤੈਃ - with wealth
ਹੀਨਃ - deprived
ਕ੍ਸ਼ਣਂ ਅਪਿ - in another moment
ਸਂਪੂਰ੍ਣ - complete
ਵਿਭਵਃ - prosperity
ਜਰਾ - old age
ਜੀਰ੍ਣ - worn-out
ਅਂਗੈਃ - with limbs
ਨਟਃ - an actor
ਇਵ - like
ਵਲੀ - wrinkles
ਮਂਡਿਤ - adorned/marked
ਤਨੁਃ - body
ਨਰਃ - man; person
ਸਂਸਾਰ - worldly life
ਅਂਤੇ - at the end
ਵਿਸ਼ਤਿ - enters
ਯਮ - Yama (Lord of Death)
ਧਾਨੀਯ - belonging to; the abode (as written)
ਵਨਿਕਾਂ - stage/curtain (as written)

Translation (ਭਾਵਾਰ੍ਥ):
For a moment one is a child, for another moment a desire-driven youth; for a moment poor, for another moment wealthy. At the end, the body worn out by age and marked by wrinkles, a person enters Death's dwelling like an actor leaving the stage.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is a teaching on roles. We keep changing masks: student, lover, parent, worker, leader, retiree. Each role feels absolute while we inhabit it, but it is temporary. Bhartruhari's actor image is meant to loosen identification: you are not the costume. When the final curtain comes, the performance ends. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is where ਅਦ੍ਵੈਤ becomes practical. If you identify with roles, every role-change feels like death: promotions inflate, demotions crush, relationships define self-worth. But if you learn to rest as the witness - awareness that watches all roles - you gain stability. Roles can then be played sincerely, without being mistaken for the Self.

Practice: at the end of the day, recall the roles you played and consciously put them down for a minute. Say: "Role is role; I am the one who knows." This small daily de-identification makes the mind less dramatic and more free. Then, when roles change in life, you can respond with dignity rather than panic.

ਤ੍ਵਂ ਰਾਜਾ ਵਯਂ ਅਪ੍ਯੁਪਾਸਿਤਗੁਰੁਪ੍ਰਜ੍ਞਾਭਿਮਾਨੋਨ੍ਨਤਾਃ
ਖ੍ਯਾਤਸ੍ਤ੍ਵਂ ਵਿਭਵੈਰ੍ਯਸ਼ਾਂਸਿ ਕਵਯੋ ਦਿਕ੍ਸ਼ੁ ਪ੍ਰਤਨ੍ਵਂਤਿ ਨਃ ।
ਇਤ੍ਥਂ ਮਾਨਧਨਾਤਿਦੂਰਂ ਉਭਯੋਰਪ੍ਯਾਵਯੋਰਂਤਰਂ
ਯਦ੍ਯਸ੍ਮਾਸੁ ਪਰਾਙ੍ਮੁਖੋ਽ਸਿ ਵਯਂ ਅਪ੍ਯੇਕਾਂਤਤੋ ਨਿਃਸ੍ਪ੍ਰੁਰੁਇਹਾ ॥ 3.51 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਤ੍ਵਂ - you
ਰਾਜਾ - king
ਵਯਂ - we
ਅਪਿ - also
ਉਪਾਸਿਤ - served; attended upon
ਗੁਰੁਃ - teacher
ਪ੍ਰਜ੍ਞਾ - wisdom
ਅਭਿਮਾਨਃ - self-respect; pride (here: confidence in wisdom)
ਉਨ੍ਨਤਾਃ - uplifted; elevated
ਖ੍ਯਾਤਃ - famous
ਵਿਭਵੈਃ - by riches; by prosperity
ਯਸ਼ਃ - fame (in verse: ਯਸ਼ਾਂਸਿ = fame/glories)
ਕਵਯਃ - poets
ਦਿਕ੍ਸ਼ੁ - in all directions
ਪ੍ਰਤਨ੍ਵਂਤਿ - spread; extend
ਨਃ - our
ਇਤ੍ਥਂ - thus
ਮਾਨ - honor; regard
ਧਨ - wealth
ਅਤਿਦੂਰਂ - far apart
ਉਭਯੋਃ - of both
ਆਵਯੋਃ - of us two
ਅਂਤਰਂ - difference
ਯਦਿ - if
ਅਸ੍ਮਾਸੁ - toward us
ਪਰਾਙ੍ਮੁਖਃ - turned away
ਅਸਿ - you are
ਏਕਾਂਤਤਃ - completely
ਨਿਃਸ੍ਪ੍ਰੁਰੁਇਹਾਃ - desireless; indifferent

Translation (ਭਾਵਾਰ੍ਥ):
You are a king; we too, through service to our teacher, stand uplifted by confidence in wisdom. You are famed by wealth; poets spread our fame in all directions. Thus the distance between us in honor and wealth is very great. If you turn away from us, we too are entirely without desire for you.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse opens a dialogue where the ascetic refuses psychological dependency on power. The king has outer authority; the ascetic claims inner authority through training under the teacher. The point is not arrogance; it is ਸ੍ਵਾਤਂਤ੍ਰ੍ਯ (inner freedom): the seeker does not beg for royal regard because his self-worth is not purchased by status. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In modern life, power takes many forms: titles, money, platforms, networks. It is easy to become a "courtier" of these - to shape speech and values for approval. Bhartruhari's stance is a reminder that dignity comes from inner cultivation. When you build competence and clarity, you can respect power without flattering it. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: notice one place where you soften your principles to gain approval. Replace that with one act of honest speech or clean boundaries. Cultivate one inner asset that cannot be taken away - skill, discipline, or steady practice. Then even if someone powerful turns away, you remain whole.

ਅਰ੍ਥਾਨਾਂ ਈਸ਼ਿਸ਼ੇ ਤ੍ਵਂ ਵਯਂ ਅਪਿ ਚ ਗਿਰਾਂ ਈਸ਼੍ਮਹੇ ਯਾਵਦਰ੍ਥਂ
ਸ਼ੂਰਸ੍ਤ੍ਵਂ ਵਾਦਿਦਰ੍ਪਵ੍ਯੁਪਸ਼ਮਨਵਿਧਾਵਕ੍ਸ਼ਯਂ ਪਾਟਵਂ ਨਃ ।
ਸੇਵਂਤੇ ਤ੍ਵਾਂ ਧਨਾਢ੍ਯਾ ਮਤਿਮਲਹਤਯੇ ਮਾਂ ਅਪਿ ਸ਼੍ਰੋਤੁਕਾਮਾਃ ।
ਮਯ੍ਯਪ੍ਯਾਸ੍ਥਾ ਨ ਤੇ ਚੇਤ੍ਤ੍ਵਯਿ ਮਮ ਨਿਤਰਾਂ ਏਵ ਰਾਜਨ੍ਨਨਾਸ੍ਥਾ ॥ 3.52 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਅਰ੍ਥਃ - wealth; valuables (in verse: ਅਰ੍ਥਾਨਾਂ = of wealth/things)
ਈਸ਼ਿਸ਼ੇ - you rule; you are lord of
ਗਿਰਾਃ - words; speech (in verse: ਗਿਰਾਂ)
ਈਸ਼੍ਮਹੇ - we rule; we are masters of
ਯਾਵਦਰ੍ਥਂ - as far as meaning/purpose goes; rightly
ਸ਼ੂਰਃ - brave
ਵਾਦੀ - disputant; debater
ਦਰ੍ਪਃ - pride
ਵ੍ਯੁਪਸ਼ਮਨ - pacifying; subduing
ਵਿਧੌ - in the method/act of
ਅਕ੍ਸ਼ਯਂ - inexhaustible; unfailing
ਪਾਟਵਂ - skill; capacity
ਨਃ - our
ਸੇਵਂਤੇ - serve
ਤ੍ਵਾਂ - you
ਧਨਾਢ੍ਯਾਃ - the wealthy
ਮਤਿ - mind; understanding
ਮਲਃ - impurity; stain
ਹਤਿਃ - removal
ਮਤਿਮਲਹਤਯੇ - for removing mental impurity
ਮਾਂ - me
ਅਪਿ - also
ਸ਼੍ਰੋਤੁਕਾਮਾਃ - wishing to hear (teachings)
ਮਯਿ ਅਪਿ - toward me also
ਆਸ੍ਥਾ - regard; trust
ਨ - not
ਤੇ - to you
ਚੇਤ੍ - if
ਤ੍ਵਯਿ - in you / toward you
ਮਮ - my
ਨਿਤਰਾਂ ਏਵ - entirely indeed
ਅਨਾਸ੍ਥਾ - lack of regard; indifference
ਰਾਜਨ੍ - O king!

Translation (ਭਾਵਾਰ੍ਥ):
You are master of wealth; we too are masters of speech, in its true sense. You are brave; we have unfailing skill in subduing the pride of debaters. The rich serve you; and those who wish to cleanse their minds by listening come to me as well. If you have no regard for me, then, O king, I have none for you either.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse contrasts outer power with inner power. Wealth gathers servants; clarity gathers sincere listeners. The ascetic is not insulting the king; he is saying that spiritual life cannot be measured by royal favor. When knowledge is real, it stands on its own feet, and the seeker does not barter dignity for patronage. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is valuable in modern professional life. Many institutions reward flattery; many leaders unconsciously expect it. The verse encourages a different posture: respect without servility. If your worth depends on proximity to power, you will live in anxiety. If your worth depends on integrity and competence, you can cooperate without losing yourself. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: speak with respect, but do not distort truth for approval. Build one form of inner authority - deep knowledge, consistent practice, or ethical steadiness - so your confidence is not borrowed. Then you can engage with hierarchy without becoming its hostage.

ਵਯਂ ਇਹ ਪਰਿਤੁਸ਼੍ਟਾ ਵਲ੍ਕਲੈਸ੍ਤ੍ਵਂ ਦੁਕੂਲੈਃ
ਸਮ ਇਹ ਪਰਿਤੋਸ਼ੋ ਨਿਰ੍ਵਿਸ਼ੇਸ਼ੋ ਵਿਸ਼ੇਸ਼ਃ ।
ਸ ਤੁ ਭਵਤੁ ਦਰਿਦ੍ਰੋ ਯਸ੍ਯ ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ ਵਿਸ਼ਾਲਾ
ਮਨਸਿ ਚ ਪਰਿਤੁਸ਼੍ਟੇ ਕੋ਽ਰ੍ਥਵਾਨ੍ਕੋ ਦਰਿਦ੍ਰਃ ॥ 3.53 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 19 + 20 + 19 + 19 ਮਾਤ੍ਰਾਃ (total 77); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਵਯਂ - we
ਇਹ - here
ਪਰਿਤੁਸ਼੍ਟਾਃ - content; satisfied
ਵਲ੍ਕਲੈਃ - with tree-barks (as clothing)
ਤ੍ਵਂ - you
ਦੁਕੂਲੈਃ - with fine garments
ਸਮਃ - equal; alike
ਪਰਿਤੋਸ਼ਃ - contentment
ਨਿਰ੍ਵਿਸ਼ੇਸ਼ਃ - without distinction; uniform
ਵਿਸ਼ੇਸ਼ਃ - difference; distinction
ਸ ਤੁ - that indeed
ਭਵਤੁ - let him be
ਦਰਿਦ੍ਰਃ - poor
ਯਸ੍ਯ - whose
ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ - craving; thirst
ਵਿਸ਼ਾਲਾ - vast; great
ਮਨਸਿ - in the mind
ਪਰਿਤੁਸ਼੍ਟੇ - when content
ਕਃ - who?
ਅਰ੍ਥਵਾਨ੍ - rich; possessing wealth
ਦਰਿਦ੍ਰਃ - poor

Translation (ਭਾਵਾਰ੍ਥ):
We are content here with tree-barks; you with fine garments - yet contentment is the same, and the difference is insignificant. Let him be the truly poor one whose craving is vast. When the mind is content, who is rich and who is poor?

Commentary (ਅਨੁਸਂਧਾਨ):
This is one of Bhartruhari's clearest definitions of wealth: inner satisfaction. Outer possessions can differ wildly, but the inner state can be identical. The verse flips the usual labels: the truly "poor" person is the one with endless ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving), because craving is a permanent sense of lack. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is highly relevant in a consumer economy. Two people can earn the same salary, yet one lives calmly and the other lives in chronic anxiety because of lifestyle inflation. The verse points to a practical truth: contentment is not the result of getting more, it is the skill of needing less. When that skill is present, dignity and peace do not depend on external comparisons. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: define one "enough" boundary this month (clothes, gadgets, entertainment, spending) and stick to it. Replace one purchase with one act that grows inner wealth: learning, health, service, or silence. As ਸਂਤੋਸ਼ (contentment) strengthens, the mind feels rich regardless of outer differences.

ਫਲਂ ਅਲਂ ਅਸ਼ਨਾਯ ਸ੍ਵਾਦੁ ਪਾਨਾਯ ਤੋਯਂ
ਕ੍ਸ਼ਿਤਿਰਪਿ ਸ਼ਯਨਾਰ੍ਥਂ ਵਾਸਸੇ ਵਲ੍ਕਲਂ ਚ ।
ਨਵਧਨਮਧੁਪਾਨਭ੍ਰਾਂਤਸਰ੍ਵੇਂਦ੍ਰਿਯਾਣਾਂ
ਅਵਿਨਯਂ ਅਨੁਮਂਤੁਂ ਨੋਤ੍ਸਹੇ ਦੁਰ੍ਜਨਾਨਾਮ੍ ॥ 3.54 ॥

ਛਂਦਃ (ਮਾਲਿਨੀ): This is in ਮਾਲਿਨੀ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 15 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `LLLLLLGG GLGGLGG`; ਯਤਿ (pause) is after the 8th syllable in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਫਲਂ - fruit
ਅਲਂ - enough
ਅਸ਼ਨਾਯ - for eating; for food
ਸ੍ਵਾਦੁ - sweet; pleasant
ਪਾਨਾਯ - for drinking
ਤੋਯਂ - water
ਕ੍ਸ਼ਿਤਿਃ - earth
ਅਪਿ - also
ਸ਼ਯਨਾਰ੍ਥਂ - for the purpose of sleeping; for a bed
ਵਾਸਸੇ - for clothing
ਵਲ੍ਕਲਂ - tree-bark
ਚ - and
ਨਵ - new
ਧਨ - wealth
ਮਧੁ - honey/sweetness (here: "wine" metaphor)
ਪਾਨ - drinking
ਭ੍ਰਾਂਤ - bewildered; intoxicated
ਸਰ੍ਵ - all
ਇਂਦ੍ਰਿਯਾਣਾਂ - of the senses
ਅਵਿਨਯਂ - lack of discipline; insolence
ਅਨੁਮਂਤੁਂ - to approve/tolerate
ਨ ਉਤ੍ਸਹੇ - I do not dare; I will not
ਦੁਰ੍ਜਨਾਨਾਂ - of wicked people

Translation (ਭਾਵਾਰ੍ਥ):
Fruit is enough to eat, sweet water is enough to drink, earth is enough for a bed, and tree-bark is enough for clothing. I do not have the heart to tolerate the insolence of wicked people whose senses are bewildered by the intoxicating drink of newly gained wealth.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse ties simplicity to dignity. When needs are minimal, you do not have to submit to the rude and the corrupt. Bhartruhari points out a common moral decay: new wealth can intoxicate, making the senses and judgment wander, and producing ਅਵਿਨਯ (insolence, lack of discipline). The ascetic says: I would rather live simply than pay the price of enduring that. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is a powerful modern lesson. Many people tolerate toxic environments because their lifestyle is expensive. When your basics are simple, you can say no to disrespect. The verse is not romanticizing poverty; it is highlighting a freedom that comes from reducing wants. It also reminds us to watch our own behavior when we gain money - does it make us kinder, or more arrogant? This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: reduce one "need" that is actually a luxury, and use that freedom to set a boundary with one disrespectful dynamic. Also, if your income increases, consciously practice humility: give more, speak gently, and stay grounded. Wealth becomes safe when it is governed by ਵਿਨਯ (discipline and humility).

ਅਸ਼੍ਨੀਮਹਿ ਵਯਂ ਭਿਕ੍ਸ਼ਾਂ ਆਸ਼ਾਵਾਸੋ ਵਸੀਮਹਿ ।
ਸ਼ਯੀਮਹਿ ਮਹੀਪ੍ਰੁਰੁਇਸ਼੍ਠੇ ਕੁਰ੍ਵੀਮਹਿ ਕਿਂ ਈਸ਼੍ਵਰੈਃ ॥ 3.55 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਅਸ਼੍ਨੀਮਹਿ - we eat
ਵਯਂ - we
ਭਿਕ੍ਸ਼ਾਂ - alms; begged food
ਆਸ਼ਾਵਾਸਃ - having the sky as clothing (i.e., the sky as "garment")
ਵਸੀਮਹਿ - we wear/dwell (i.e., we will live with that)
ਸ਼ਯੀਮਹਿ - we sleep
ਮਹੀ - earth
ਪ੍ਰੁਰੁਇਸ਼੍ਠੇ - on the surface
ਕੁਰ੍ਵੀਮਹਿ - shall we do
ਕਿਂ - what?
ਈਸ਼੍ਵਰੈਃ - with rulers/lords

Translation (ਭਾਵਾਰ੍ਥ):
We will eat alms, wear the open sky as our clothing, and sleep on the earth. What do we need with rulers?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse states a radical kind of independence: if your needs are simple, power loses its leverage over you. The ascetic is not being disrespectful to rulers; he is refusing to become dependent on them. When livelihood and dignity do not rely on patronage, the mind becomes fearless. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This has a clear modern parallel. Many compromises are made not because people are evil, but because they are over-leveraged - financially, socially, emotionally. When your lifestyle is expensive, you become easy to control. Bhartruhari is pointing to the freedom that comes from reducing needs and strengthening inner resources. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: simplify one area where you feel controlled - debt, consumption, social approval. Build a buffer and a plan so you do not have to flatter for survival. Even a small move toward simplicity creates disproportionate freedom.

ਨ ਨਟਾ ਨਾ ਵਿਟਾ ਨ ਗਾਯਕਾ ਨ ਚ ਸਭ੍ਯੇਤਰਵਾਦਚੁਂਚਵਃ ।
ਨ੍ਰੁਰੁਇਪਂ ਈਕ੍ਸ਼ਿਤੁਂ ਅਤ੍ਰ ਕੇ ਵਯਂ ਸ੍ਤਨਭਾਰਾਨਮਿਤਾ ਨ ਯੋਸ਼ਿਤਃ ॥ 3.56 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 28 + 27 ਮਾਤ੍ਰਾਃ (total 55); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਨ - not
ਨਟਾਃ - actors
ਨ - not
ਵਿਟਾਃ - jesters; buffoons
ਨ - not
ਗਾਯਕਾਃ - singers
ਨ ਚ - nor
ਸਭ੍ਯ - of the court/assembly
ਏਤਰ - other; outside (as in ਸਭ੍ਯੇਤਰ)
ਵਾਦੀ - debater
ਚੁਂਚਵਃ - professional talkers/chatterers (as written)
ਨ੍ਰੁਰੁਇਪਂ - the king
ਈਕ੍ਸ਼ਿਤੁਂ - to see
ਅਤ੍ਰ - here
ਕੇ - who?
ਵਯਂ - we
ਸ੍ਤਨ - breast
ਭਾਰਃ - weight
ਆਨਮਿਤ - bent down
ਨ - not
ਯੋਸ਼ਿਤਃ - women

Translation (ਭਾਵਾਰ੍ਥ):
We are not actors, not jesters, not singers, nor professional court-debaters; and we are not women bent by the weight of their breasts. Then who are we, here, to go and look at the king?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is humorous, but the point is serious: court-life runs on performance. People go to rulers to entertain, to argue, to flatter, to seek favors, or to trade allure for advantage. The ascetic says: we are not in that business, so we have no reason to go. This is ਵੈਰਾਗ੍ਯ expressed as freedom from needless social orbiting. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

In modern terms, this is freedom from chasing attention. Many people spend emotional energy trying to be seen by "important" people - bosses, influencers, gatekeepers - without any real purpose except ego. The verse invites a dignified question: is this visit necessary, or is it just a need to be validated? Sa~gkarAcArya's ਭ੍ਹਜ ਗੋਵਿਂਦਮ੍ returns to this point often: do not postpone inner clarity for outer arrangements; convert insight into a small daily discipline.

Practice: reduce one kind of attention-seeking. Stop one unnecessary meeting, one status event, or one routine of checking whether you were noticed. Use that time for something that strengthens you - skill, health, study, or silence. When you stop performing, you start living.

ਵਿਪੁਲਹ੍ਰੁਰੁਇਦਯੈਰੀਸ਼ੈਰੇਤਜ੍ਜਗਜ੍ਜਨਿਤਂ ਪੁਰਾ
ਵਿਧ੍ਰੁਰੁਇਤਂ ਅਪਰੈਰ੍ਦਤ੍ਤਂ ਚਾਨ੍ਯੈਰ੍ਵਿਜਿਤ੍ਯ ਤ੍ਰੁਰੁਇਣਂ ਯਥਾ ।
ਇਹ ਹਿ ਭੁਵਨਾਨ੍ਯਨ੍ਯੈਰ੍ਧੀਰਾਸ਼੍ਚਤੁਰ੍ਦਸ਼ ਭੁਂਜਤੇ
ਕਤਿਪਯਪੁਰਸ੍ਵਾਮ੍ਯੇ ਪੁਂਸਾਂ ਕ ਏਸ਼ ਮਦਜ੍ਵਰਃ ॥ 3.57 ॥

ਛਂਦਃ (ਹਰਿਣੀ): This is in ਹਰਿਣੀ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 17 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `LLLLLG GGGG LGLLGLG`; ਯਤਿ (pause) is after the 6th and 10th syllables in each ਪਾਦ.

Meaning (ਪਦਾਰ੍ਥ):
ਵਿਪੁਲ - broad; generous
ਹ੍ਰੁਰੁਇਦਯ - heart
ਈਸ਼ੈਃ - by rulers/kings
ਏਤਤ੍ - this
ਜਗਤ੍ - world
ਜਨਿਤਂ - produced; created
ਪੁਰਾ - formerly
ਵਿਧ੍ਰੁਰੁਇਤਂ - held up; sustained
ਅਪਰੈਃ - by others
ਦਤ੍ਤਂ - given away
ਚ - and
ਅਨ੍ਯੈਃ - by others
ਵਿਜਿਤ੍ਯ - having conquered
ਤ੍ਰੁਰੁਇਣਂ - straw
ਯਥਾ - like
ਇਹ ਹਿ - here indeed
ਭੁਵਨਾਨਿ - worlds
ਅਨ੍ਯੈਃ - by others
ਧੀਰਾਃ - courageous ones; wise heroes
ਚਤੁਰ੍ਦਸ਼ - fourteen
ਭੁਂਜਤੇ - enjoy
ਕਤਿਪਯ - a few
ਪੁਰ - towns/cities
ਸ੍ਵਾਮ੍ਯੇ - in lordship; in rulership
ਪੁਂਸਾਂ - of men
ਕਃ - what?
ਏਸ਼ - this
ਮਦ - pride
ਜ੍ਵਰਃ - fever

Translation (ਭਾਵਾਰ੍ਥ):
In earlier times this world was built up by generous kings, ruled by others, and conquered and thrown away like straw by still others. Even now, some heroes enjoy the fourteen worlds. So what is this fever of pride in people over being lord of just a few towns?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse mocks the intoxication of small power. Kingdoms have changed hands endlessly; even the greatest empires become footnotes. Against that vast horizon, pride over a tiny territory is a kind of delusion. Bhartruhari calls it ਮਦ-ਜ੍ਵਰ (the fever of pride): a sickness that makes the mind forget scale and forget mortality. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This applies cleanly to modern "turf wars" - over titles, headcount, visibility, or being in charge of a small domain. People spend years fighting for a corner of an organization, only to realize it was never truly theirs. The verse suggests a healthier posture: treat authority as stewardship, not as identity, and do not sacrifice character to win a small throne. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: if you have responsibility, use it for ਲੋਕਾਨੁਗ੍ਰਹ (welfare of others), not self-glorification. If you seek power, examine why. Reduce the need to be "above" others and increase the desire to be useful. Pride-fever cools when service becomes the motive.

ਅਭੁਕ੍ਤਾਯਾਂ ਯਸ੍ਯਾਂ ਕ੍ਸ਼ਣਂ ਅਪਿ ਨ ਯਾਤਂ ਨ੍ਰੁਰੁਇਪਸ਼ਤੈਰ੍
ਧੁਵਸ੍ਤਸ੍ਯਾ ਲਾਭੇ ਕ ਇਵ ਬਹੁਮਾਨਃ ਕ੍ਸ਼ਿਤਿਭ੍ਰੁਰੁਇਤਾਮ੍ ।
ਤਦ੍ਅਂਸ਼ਸ੍ਯਾਪ੍ਯਂਸ਼ੇ ਤਦ੍ਅਵਯਲੇਸ਼ੇ਽ਪਿ ਪਤਯੋ
ਵਿਸ਼ਾਦੇ ਕਰ੍ਤਵ੍ਯੇ ਵਿਦਧਤਿ ਜਡਾਃ ਪ੍ਰਤ੍ਯੁਤ ਮੁਦਮ੍ ॥ 3.58 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 22 + 22 + 21 + 21 ਮਾਤ੍ਰਾਃ (total 86); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਅਭੁਕ੍ਤਾ - not enjoyed; not left unused (f.)
ਯਸ੍ਯਾਂ - in which (f.)
ਕ੍ਸ਼ਣਂ ਅਪਿ - even a moment
ਨ ਯਾਤਂ - has not passed (without being used/enjoyed)
ਨ੍ਰੁਰੁਇਪ - king
ਸ਼ਤੈਃ - by hundreds
ਧ੍ਰੁਵਃ - fixed/certain (in verse: ਧੁਵਸ੍)
ਤਸ੍ਯਾਃ - of that (earth)
ਲਾਭੇ - in acquisition/gain
ਕਃ ਇਵ - what indeed?
ਬਹੁਮਾਨਃ - great honor; esteem
ਕ੍ਸ਼ਿਤਿ - earth
ਭ੍ਰੁਰੁਇਤਾਂ - of those who bear (i.e., kings)
ਤਦ੍ - that
ਅਂਸ਼ਃ - share; portion
ਅਸ੍ਯ ਅਪਿ ਅਂਸ਼ੇ - even in a fraction of it
ਤਦ੍ - that
ਅਵਯ - limb/part
ਲੇਸ਼ੇ - in a tiny fragment
ਅਪਿ - even
ਪਤਯਃ - lords; rulers
ਵਿਸ਼ਾਦੇ - in sorrow
ਕਰ੍ਤਵ੍ਯੇ - when it ought to be done
ਵਿਦਧਤਿ - do; show
ਜਡਾਃ - dull-witted; fools
ਪ੍ਰਤ੍ਯੁਤ - rather; instead
ਮੁਦਂ - joy

Translation (ਭਾਵਾਰ੍ਥ):
The earth is such that it has not been left un-enjoyed even for a moment by hundreds of kings. What great honor can there be for rulers in acquiring it? Yet fools, even when they get only a fraction - even a tiny fragment - feel joy when sorrow would be more appropriate.

Commentary (ਅਨੁਸਂਧਾਨ):
Bhartruhari exposes the irrational pride around possession. Land and power have been held, lost, and held again countless times. So why should acquisition inflate the ego? The verse says the correct response is not intoxicated celebration, but sober reflection - because what you gained will also be lost, and the craving to own is itself a chain. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

We can see this even outside politics. People gain a small title, a small advantage, a small possession, and immediately feel "I am someone." That joy is fragile because it rests on comparison and fear of loss. The verse invites a deeper joy that comes from inner growth, not from grabbing a tiny piece of the world. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: when you achieve something, pause before celebrating. Ask: does this make me kinder, wiser, freer - or just louder? Celebrate growth of character more than growth of control. Pride shrinks when you measure success by depth rather than by territory.

ਮ੍ਰੁਰੁਇਤ੍ਪਿਂਡੋ ਜਲਰੇਖਯਾ ਵਲਯਿਤਃ ਸਰ੍ਵੋ਽ਪ੍ਯਯਂ ਨਨ੍ਵਣੁਃ
ਸ੍ਵਾਂਸ਼ੀਕ੍ਰੁਰੁਇਤ੍ਯ ਸ ਏਵ ਸਂਗਰਸ਼ਤੈ ਰਾਜ੍ਞਾਂ ਗਣਾ ਭੁਂਜਤੇ ।
ਯੇ ਦਦ੍ਯੁਰ੍ਦਦਤੋ਽ਥਵਾ ਕਿਂ ਅਪਰਂ ਕ੍ਸ਼ੁਦ੍ਰਾ ਦਰਿਦ੍ਰਂ ਭ੍ਰੁਰੁਇਸ਼ਂ
ਧਿਗ੍ਧਿਕ੍ਤਾਨ੍ਪੁਰੁਸ਼ਾਧਮਾਂਧਨਕਣਾਨ੍ਵਾਂਛਂਤਿ ਤੇਭ੍ਯੋ਽ਪਿ ਯੇ ॥ 3.59 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਮ੍ਰੁਰੁਇਤ੍ - earth/clay
ਪਿਂਡਃ - lump; clod
ਜਲਰੇਖਯਾ - by a line of water (i.e., the surrounding ocean)
ਵਲਯਿਤਃ - encircled
ਸਰ੍ਵਃ - all
ਅਪਿ - even
ਅਯਂ - this
ਨਨੁ - indeed
ਅਣੁਃ - atom; tiny
ਸ੍ਵਾਂਸ਼ੀਕ੍ਰੁਰੁਇਤ੍ਯ - having made (it) one's own
ਸ ਏਵ - that very (same earth)
ਸਂਗਰ - battle
ਸ਼ਤੈਃ - by hundreds
ਰਾਜ੍ਞਾਂ - of kings
ਗਣਾਃ - groups
ਭੁਂਜਤੇ - enjoy; consume
ਤੇ - they
ਦਦ੍ਯੁਃ - may give
ਅਦਦਤਃ - may not give
ਅਥਵਾ - or
ਕਿਂ ਅਪਰਂ - what else?
ਕ੍ਸ਼ੁਦ੍ਰਾਃ - petty; small-minded
ਦਰਿਦ੍ਰਂ - poor; miserly
ਭ੍ਰੁਰੁਇਸ਼ਂ - greatly
ਧਿਗ੍ਧਿਕ੍ - shame! fie!
ਤਾਨ੍ - those
ਪੁਰੁਸ਼ਾਧਮਾਨ੍ - lowest of men
ਧਨ - wealth
ਕਣਾਨ੍ - particles; tiny bits (small coins)
ਵਾਂਛਂਤਿ - desire
ਤੇਭ੍ਯਃ ਅਪਿ - even from them
ਯੇ - who

Translation (ਭਾਵਾਰ੍ਥ):
This entire earth is only a clod of clay, ringed by a line of water - and even then it is but a tiny atom. Groups of kings claim and enjoy it after hundreds of battles. Whether they give or do not give, what else can be expected from such petty, spiritually poor people? Shame on those lowest of men who still desire even small coins from them.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse attacks two kinds of pettiness: fighting for a "clod" and begging for crumbs from the fighters. Bhartruhari shrinks the earth to its true scale to puncture pride. When you see that possession is temporary and small, the ego's hunger looks absurd. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In modern life, this can look like sacrificing integrity for small perks: a little power, a small bonus, a minor advantage. People flatter toxic authorities for scraps, and in doing so they lose their inner wealth. The verse invites a stronger dignity: earn your living cleanly and keep your self-respect intact. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: identify one place where you compromise for something small. Stop the bargain. Replace it with one act of self-reliance: skill-building, saving, or simplifying your needs. When you stop begging for crumbs, your mind becomes naturally more fearless.

ਸ ਜਾਤਃ ਕੋ਽ਪ੍ਯਾਸੀਨ੍ਮਦਨਰਿਪੁਣਾ ਮੂਰ੍ਧ੍ਨਿ ਧਵਲਂ
ਕਪਾਲਂ ਯਸ੍ਯੋਚ੍ਚੈਰ੍ਵਿਨਿਹਿਤਂ ਅਲਂਕਾਰਵਿਧਯੇ ।
ਨ੍ਰੁਰੁਇਭਿਃ ਪ੍ਰਾਣਤ੍ਰਾਣਪ੍ਰਵਣਮਤਿਭਿਃ ਕੈਸ਼੍ਚਿਦਧੁਨਾ
ਨਮਦ੍ਭਿਃ ਕਃ ਪੁਂਸਾਂ ਅਯਂ ਅਤੁਲਦਰ੍ਪਜ੍ਵਰਭਰਃ ॥ 3.60 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸ - he
ਜਾਤਃ - born
ਕੋ਽ਪਿ - someone indeed
ਆਸੀਤ੍ - was
ਮਦਨ - Cupid (desire)
ਰਿਪੁਃ - enemy (i.e., Shiva) (in verse: ਮਦਨਰਿਪੁਣਾ)
ਮੂਰ੍ਧ੍ਨਿ - on the head
ਧਵਲਂ - white
ਕਪਾਲਂ - skull
ਯਸ੍ਯ - whose
ਉਚ੍ਚੈਃ - high; aloft
ਵਿਨਿਹਿਤਂ - placed; set
ਅਲਂਕਾਰਃ - ornament
ਵਿਧਿਃ - purpose; method (in verse: ਵਿਧਯੇ = for the purpose of)
ਨ੍ਰੁਰੁਇਭਿਃ - by men
ਪ੍ਰਾਣ - life-breath; life
ਤ੍ਰਾਣ - protection; saving
ਪ੍ਰਵਣ - inclined toward
ਮਤਿਭਿਃ - by minds
ਕੈਸ਼੍ਚਿਤ੍ - by some people
ਅਧੁਨਾ - now
ਨਮਦ੍ਭਿਃ - by those bowing
ਕਃ - what?
ਪੁਂਸਾਂ - of people
ਅਯਂ - this
ਅਤੁਲ - incomparable
ਦਰ੍ਪਃ - pride
ਜ੍ਵਰਃ - fever
ਭਰਃ - burden

Translation (ਭਾਵਾਰ੍ਥ):
Truly someone was born whose white skull, after death, is placed high on Shiva's head as an ornament. But today, with minds bent on saving their own lives, some people bow down (to the proud). What is this unbearable burden of pride-fever among men?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse contrasts two kinds of "life-preservation". One person lives so fearlessly and meaningfully that even death becomes a mark of honor - symbolized by the skull being an ornament for Shiva, the destroyer of desire. Others, frightened about protecting their lives, end up bowing to arrogant people and feeding their pride. Bhartruhari calls it ਦਰ੍ਪ-ਜ੍ਵਰ - a fever of pride that spreads through social fear. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

This is visible wherever fear drives flattery: tolerating abuse to keep a job, praising the unethical to stay safe, shrinking truth to avoid conflict. The verse is not asking for reckless rebellion; it is asking for inner courage. When the mind has ਵੈਰਾਗ੍ਯ (non-clinging), it can act with integrity because it is not hypnotized by loss.

Practice: identify one place where fear makes you flatter or hide truth. Take one small step toward honesty with safety: set a boundary, speak factually, or step away from a degrading dynamic. Build inner strength through steady practice, so your dignity is not hostage to external power.

ਪਰੇਸ਼ਾਂ ਚੇਤਾਂਸਿ ਪ੍ਰਤਿਦਿਵਸਂ ਆਰਾਧ੍ਯ ਬਹੁਧਾ
ਪ੍ਰਸਾਦਂ ਕਿਂ ਨੇਤੁਂ ਵਿਸ਼ਸਿ ਹ੍ਰੁਰੁਇਦਯ ਕ੍ਲੇਸ਼ਕਲਿਤਮ੍ ।
ਪ੍ਰਸਨ੍ਨੇ ਤ੍ਵਯ੍ਯਂਤਃਸਵਯਮੁਦਿਤਚਿਂਤਾਮਣਿਗਣੋ
ਵਿਵਿਕ੍ਤਃ ਸਂਕਲ੍ਪਃ ਕਿਂ ਅਭਿਲਸ਼ਿਤਂ ਪੁਸ਼੍ਯਤਿ ਨ ਤੇ ॥ 3.61 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 24 + 20 + 21 + 18 ਮਾਤ੍ਰਾਃ (total 83); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਪਰ - others'
ਚੇਤਃ - mind/heart (in verse: ਚੇਤਾਂਸਿ = minds)
ਪ੍ਰਤਿਦਿਵਸਂ - day by day
ਆਰਾਧ੍ਯ - pleasing; propitiating
ਬਹੁਧਾ - in many ways
ਪ੍ਰਸਾਦਂ - favor; satisfaction
ਕਿਮ੍ - why?
ਨੇਤੁਂ - to bring about
ਵਿਸ਼ਸਿ - you enter
ਹ੍ਰੁਰੁਇਦਯ - O heart/mind
ਕ੍ਲੇਸ਼ - distress; misery
ਕਲਿਤਂ - filled with
ਪ੍ਰਸਨ੍ਨੇ - when calm/clear
ਤ੍ਵਯਿ - in you
ਅਂਤਃ - within
ਸ੍ਵਯਂ - of itself; naturally
ਉਦਿਤ - arisen
ਚਿਂਤਾਮਣਿ - wish-fulfilling gem
ਗਣਃ - group; collection
ਵਿਵਿਕ੍ਤਃ - secluded; solitary
ਸਂਕਲ੍ਪਃ - intention; resolve
ਕਿਮ੍ - what?
ਅਭਿਲਸ਼ਿਤਂ - desired
ਪੁਸ਼੍ਯਤਿ - nourishes; brings about
ਨ - not
ਤੇ - for you

Translation (ਭਾਵਾਰ੍ਥ):
O mind, why do you enter into distress day after day, in so many ways, just to win the favor of other people's minds? When you are calm within, a whole cluster of wish-fulfilling gems arises of itself; with a clear solitary resolve, what desired thing will you not obtain?

Commentary (ਅਨੁਸਂਧਾਨ):
This is a direct critique of people-pleasing. Trying to manage others' minds every day is endless labor and endless anxiety. Bhartruhari points to a different source of power: inner clarity. When the mind is ਪ੍ਰਸਨ੍ਨ (clear and serene), good ideas, right timing, and right resolve arise naturally - like ਚਿਂਤਾਮਣਿ (wish-fulfilling gems) within.

In modern life, much burnout comes from social management: keeping everyone happy, curating an image, seeking approval, negotiating status. The verse suggests that true effectiveness comes from inward steadiness, not outward appeasement. When you stop trying to control everyone else's perception, you recover energy for what you can actually shape: your actions and your attention. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: choose one relationship or context where you habitually appease. For a week, replace one act of appeasement with one act of clean communication. Spend the saved mental energy on quiet focus - study, meditation, or skill. The mind becomes powerful when it is not scattered across other people's approval.

ਸਤ੍ਯਾਂ ਏਵ ਤ੍ਰਿਲੋਕੀਸਰਿਤਿ ਹਰਸ਼ਿਰਸ਼੍ਚੁਂਬਿਨੀਵਚ੍ਛਟਾਯਾਂ
ਸਦ੍ਵ੍ਰੁਰੁਇਤ੍ਤਿਂ ਕਲ੍ਪਯਂਤ੍ਯਾਂ ਬਟਵਿਟਪਭਵੈਰ੍ਵਲ੍ਕਲੈਃ ਸਤ੍ਫਲੈਸ਼੍ਚ ।
ਕੋ਽ਯਂ ਵਿਦ੍ਵਾਨ੍ਵਿਪਤ੍ਤਿਜ੍ਵਰਜਨਿਤਰੁਜਾਤੀਵਦੁਃਖਾਸਿਕਾਨਾਂ
ਵਕ੍ਤ੍ਰਂ ਵੀਕ੍ਸ਼ੇਤ ਦੁਃਸ੍ਥੇ ਯਦਿ ਹਿ ਨ ਵਿਭ੍ਰੁਰੁਇਯਾਤ੍ਸ੍ਵੇ ਕੁਟੁਂਬੇ਽ਨੁਕਂਪਾਮ੍ ॥ 3.61.1 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸਤ੍ਯਾਂ - when present; while it exists
ਏਵ - indeed
ਤ੍ਰਿਲੋਕੀ - the three worlds
ਸਰਿਤ੍ - river
ਤ੍ਰਿਲੋਕੀਸਰਿਤਿ - in the river of the three worlds (Ganga)
ਹਰਃ - Shiva
ਸ਼ਿਰਃ - head
ਚੁਂਬਿਨੀ - kissing; touching
ਵਤ੍ - as if
ਚ੍ਛਟਾ - spray; stream; cascade
ਚ੍ਛਟਾਯਾਂ - in the spray/stream (loc.)
ਸਤ੍ - good; virtuous
ਵ੍ਰੁਰੁਇਤ੍ਤਿਃ - livelihood; way of living
ਸਦ੍ਵ੍ਰੁਰੁਇਤ੍ਤਿਂ - a good (simple/virtuous) livelihood
ਕਲ੍ਪਯਂਤ੍ਯਾਂ - while providing; while arranging
ਵਟ - banyan tree
ਵਿਟਪਃ - tree; branch
ਪ੍ਰਭਵੈਃ - arising from; produced by
ਵਲ੍ਕਲੈਃ - with bark-cloths
ਸਤ੍ਫ੍ਹਲੈਃ - with good fruits
ਚ - and
ਕਃ - who?
ਅਯਂ - this
ਵਿਦ੍ਵਾਨ੍ - wise person
ਵਿਪਤ੍ਤਿ - calamity; misfortune
ਜ੍ਵਰਃ - fever
ਜਨਿਤ - produced by
ਰੁਜਾ - pain; illness
ਅਤੀਵ - exceedingly
ਦੁਃਕਾਸਿਕਾਨਾਂ - of those who "cough" grief (sorrowful, miserly faces)
ਵਕ੍ਤ੍ਰਂ - face
ਵੀਕ੍ਸ਼ੇਤ - would look at
ਦੁਃਸ੍ਥੇ - when in distress
ਯਦਿ - if
ਹਿ - indeed
ਨ - not
ਵਿਭ੍ਰੁਰੁਇਯਾਤ੍ - would bear; would carry
ਸ੍ਵੇ - in one's own
ਕੁਟੁਂਬੇ - family
ਅਨੁਕਂਪਾਂ - compassion

Translation (ਭਾਵਾਰ੍ਥ):
When the sacred river of the three worlds is present, its spray touching Shiva's head, and when a good livelihood can be arranged from tree-bark and good fruits, what wise person would, in distress, look at the miserable faces of those who "cough" grief as if stricken by the fever of misfortune - unless he had compassion for his own family?

Commentary (ਅਨੁਸਂਧਾਨ):
This verse sits close to the earlier themes about begging and dignity. It points out that nature provides a sufficient, even sacred, way of living: water, fruit, bark, and simplicity. So why endure the humiliation of appealing to people whose faces become pained and resentful when asked to give? The only excuse offered is ਅਨੁਕਂਪਾ (compassion) for one's family - a recognition that duty can sometimes force hard choices. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

The modern application is not "run to the forest", but "reduce dependence". When your needs are inflated, you must endure miserable transactions: pleading, flattering, and dealing with resentment. When your needs are simpler, you can keep dignity and choose relationships freely. The verse also reminds us to be on the other side: do we become a ਦੁਃਕਾਸਿਕਾ (one who coughs grief) when asked to help, or do we give with grace?

Practice: simplify one need that forces you into degrading interactions. Also, practice giving: support someone quietly, without making them feel small. Compassion should not only be for one's own family; it should expand into a culture of dignified mutual support.

ਪਰਿਭ੍ਰਮਸਿ ਕਿਂ ਮੁਧਾ ਕ੍ਵਚਨ ਚਿਤ੍ਤ ਵਿਸ਼੍ਰਾਮ੍ਯਤਾਂ
ਸ੍ਵਯਂ ਭਵਤਿ ਯਦ੍ਯਥਾ ਭਵਤਿ ਤਤ੍ਤਥਾ ਨਾਨ੍ਯਥਾ ।
ਅਤੀਤਂ ਅਨਨੁਸ੍ਮਰਨ੍ਨਪਿ ਚ ਭਾਵ੍ਯਸਂਕਲ੍ਪਯਨ੍ਨਤਰ੍ਕਿਤ
ਸਮਾਗਮਾਨੁਭਵਾਮਿ ਭੋਗਨਾਹਮ੍ ॥ 3.62 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 20 + 21 + 23 + 17 ਮਾਤ੍ਰਾਃ (total 81); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਪਰਿਭ੍ਰਮਸਿ - you wander about; you roam
ਕਿਮ੍ - why?
ਮੁਧਾ - in vain; uselessly
ਕ੍ਵਚਨ - somewhere; anywhere
ਚਿਤ੍ਤ - O mind
ਵਿਸ਼੍ਰਾਮ੍ਯਤਾਂ - let (it) rest; rest
ਸ੍ਵਯਂ - by itself; of its own accord
ਯਦ੍ਯਥਾ - as (it is); in whatever way
ਭਵਤਿ - happens; becomes
ਤਤ੍ਤਥਾ - just so; accordingly
ਨ - not
ਅਨ੍ਯਥਾ - otherwise (in verse: ਨਾਨ੍ਯਥਾ)
ਅਤੀਤਂ - the past
ਅਨਨੁਸ੍ਮਰਨ੍ - not recalling; not brooding on
ਅਪਿ - even (in verse: ਅਨਨੁਸ੍ਮਰਨ੍ਨਪਿ)
ਚ - and
ਭਾਵ੍ਯਂ - the future
ਸਂਕਲ੍ਪਯਨ੍ - imagining; planning; projecting
ਅਤਰ੍ਕਿਤ - unplanned; unexpected; not reasoned out
ਸਮਾਗਮਾਨ੍ - arrivals; events as they come
ਅਨੁਭਵਾਮਿ - I experience
ਭੋਗਾਨ੍ - enjoyments; experiences (in verse: ਭੋਗਨਾਹਂ = ਭੋਗਾਨ੍ ਅਹਂ)
ਅਹਂ - I

Translation (ਭਾਵਾਰ੍ਥ):
Mind, why wander pointlessly? Rest somewhere. Whatever happens, happens of its own accord; it cannot be otherwise. Not replaying the past and not scripting the future, I taste the enjoyments that arrive unplanned.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse is not laziness; it is release from useless mental roaming. The mind runs because it assumes, "If I think enough, I can control the flow." Bhartruhari says: events arise as they arise; your freedom lies not in controlling everything, but in not being dragged around by memory and projection. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

A lot of suffering today is "time-travel in thought": replaying what should have been said, and rehearsing what might go wrong. The verse points to a calmer skill: accept the present fact, respond to it, and stop paying interest on imaginary futures. This is close to the Gita's ਯਦ੍ਰੁਚ੍ਚਾਲਾਭਸਂਤੁਸ਼੍ਟਃ (content with what comes unasked): not passive, but unneurotic.

Practice: when you notice worry spiraling, name the direction: "past" or "future". Then return to one simple present action (one email, one apology, one walk, one page of study). If you can do something, do it; if you cannot, drop the fantasy of control. Over time, this trains ਉਪੇਕ੍ਸ਼ਾ (steady equanimity) without becoming indifferent.

ਏਤਸ੍ਮਾਦ੍ਵਿਰਮੇਂਦ੍ਰਿਯਾਰ੍ਥਗਹਨਾਦਾਯਾਸਕਾਦਾਸ਼੍ਰਯਸ਼੍ਰੇਯੋ
ਮਾਰ੍ਗਂ ਅਸ਼ੇਸ਼ਦੁਃਖਸ਼ਮਨਵ੍ਯਾਪਾਰਦਕ੍ਸ਼ਂ ਕ੍ਸ਼ਣਾਤ੍ ।
ਸ੍ਵਾਤ੍ਮੀਭਾਵਂ ਉਪੈਹਿ ਸਂਤ੍ਯਜ ਨਿਜਾਂ ਕਲ੍ਲੋਲਲੋਲਂ ਗਤਿਂ
ਮਾ ਭੂਯੋ ਭਜ ਭਂਗੁਰਾਂ ਭਵਰਤਿਂ ਚੇਤਃ ਪ੍ਰਸੀਦਾਧੁਨਾ ॥ 3.63 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਏਤਸ੍ਮਾਤ੍ - therefore; from this
ਵਿਰਮ - stop; turn away (imperative)
ਇਂਦ੍ਰਿਯ - senses
ਅਰ੍ਥਃ - objects; aims
ਇਂਦ੍ਰਿਯਾਰ੍ਥਃ - sense-objects
ਗਹਨਾਤ੍ - from the thicket/maze; from the dense tangle
ਆਯਾਸਕਾਤ੍ - from the exhausting labor
ਆਸ਼੍ਰਯ - take refuge in; rely on
ਸ਼੍ਰੇਯਃ - highest good; welfare
ਮਾਰ੍ਗਂ - path
ਸ਼੍ਰੇਯੋਮਾਰ੍ਗਂ - the path of highest good
ਅਸ਼ੇਸ਼ - all; without remainder
ਦੁਃਖ - sorrow; suffering
ਸ਼ਮਨ - pacifying; removing
ਵ੍ਯਾਪਾਰ - activity; work
ਦਕ੍ਸ਼ਂ - capable; skillful
ਕ੍ਸ਼ਣਾਤ੍ - in a moment; instantly
ਸ੍ਵਾਤ੍ਮੀਭਾਵਂ - the state of one's own Self
ਉਪੈਹਿ - approach; attain (imperative)
ਸਂਤ੍ਯਜ - abandon; give up (imperative)
ਨਿਜਾਂ - your own
ਕਲ੍ਲੋਲ - wave
ਲੋਲਾਂ - restless; unsteady
ਗਤਿਂ - movement; course
ਮਾ - do not
ਭੂਯਃ - again
ਭਜ - resort to; cling to; pursue
ਭਂਗੁਰਾਂ - fragile; transient
ਭਵ - worldly existence
ਰਤਿਂ - delight; attachment
ਭਵਰਤਿਂ - delight in worldly existence
ਚੇਤਃ - O mind
ਪ੍ਰਸੀਦ - be calm; be clear (in verse: ਪ੍ਰਸੀਦਾਧੁਨਾ)
ਅਧੁਨਾ - now

Translation (ਭਾਵਾਰ੍ਥ):
Turn away from this exhausting tangle of sense-objects and take refuge in the path of true welfare, which can remove all sorrow in a moment. Attain your own deepest nature; abandon your wave-like restless course. Do not cling again to the fragile pleasures of worldly life. Be calm now, O mind.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse is a reset button. Sense-objects are called a "thicket" because they are not one problem but a maze: each want spawns ten new wants, each comfort demands maintenance, each thrill needs escalation. Bhartruhari recommends a different refuge: the path that quiets suffering at the root by returning attention to the Self, not by decorating the prison. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

If your mind feels constantly "in motion", it is often because your inputs are endless: notifications, comparisons, appetites, debates. The teaching here is not repression; it is ਵਿਵੇਕ (discernment): noticing what costs peace, and refusing to pay that price. Sa~gkarAcArya's ਭ੍ਹਜ ਗੋਵਿਂਦਮ੍ warns, ਮੂਢ ਜਹਿ ਧਨ-ਆਗਮ-ਤ੍ਰੁਰੁਇਸ਼੍ਣਾਂ - "O deluded one, give up the thirst for wealth" - because thirst multiplies, while contentment simplifies.

Practice: pick one sense-loop that dominates you (scrolling, snacking, gossip, impulsive shopping). For seven days, reduce it by a clear rule, and fill the freed time with one inward anchor: meditation, study, or quiet walking. The mind becomes ਪ੍ਰਸਨ੍ਨ (clear and settled) not by force, but by removing the fuel that keeps it agitated.

ਮੋਹਂ ਮਾਰ੍ਜਯ ਤਾਂ ਉਪਾਰ੍ਜਯ ਰਤਿਂ ਚਂਦ੍ਰਾਰ੍ਧਚੂਡਾਮਣੌ
ਚੇਤਃ ਸ੍ਵਰ੍ਗਤਰਂਗਿਣੀਤਟਭੁਵਾਂ ਆਸਂਗਂ ਅਂਗੀਕੁਰੁ ।
ਕੋ ਵਾ ਵੀਚਿਸ਼ੁ ਬੁਦ੍ਬੁਦੇਸ਼ੁ ਚ ਤਡਿਲ੍ਲੇਖਾਸੁ ਚ ਸ਼੍ਰੀਸ਼ੁ ਚ
ਜ੍ਵਾਲਾਗ੍ਰੇਸ਼ੁ ਚ ਪਨ੍ਨਗੇਸ਼ੁ ਸਰਿਦ੍ਵੇਗੇਸ਼ੁ ਚ ਚਪ੍ਰਤ੍ਯਯਃ ॥ 3.64 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਮੋਹਂ - delusion; confusion
ਮਾਰ੍ਜਯ - cleanse; wipe away (imperative)
ਤਾਂ - it; that
ਉਪਾਰ੍ਜਯ - acquire; cultivate (imperative)
ਰਤਿਂ - delight; love; devotion
ਚਂਦ੍ਰ - moon
ਅਰ੍ਧ - half
ਚੂਡਾਮਣਿ - crest-jewel; crown-ornament
ਚਂਦ੍ਰਾਰ੍ਧਚੂਡਾਮਣੌ - in the moon-crowned Lord (locative)
ਚੇਤਃ - O mind
ਸ੍ਵਰ੍ਗ - heaven
ਤਰਂਗਿਣੀ - river
ਤਟ - bank; shore
ਭੁਵਃ - places; grounds (in verse: ਭੁਵਾਂ)
ਸ੍ਵਰ੍ਗਤਰਂਗਿਣੀਤਟਭੁਵਾਂ - on the banks/grounds of the heavenly river
ਆਸਂਗਂ - attachment; association
ਅਂਗੀਕੁਰੁ - accept; adopt (imperative)
ਕਃ - who?
ਵਾ - indeed; or
ਵੀਚਿਸ਼ੁ - in waves
ਬੁਦ੍ਬੁਦੇਸ਼ੁ - in bubbles
ਤਡਿਲ੍ - lightning
ਲੇਖਾਸੁ - in streaks/lines
ਤਡਿਲ੍ਲੇਖਾਸੁ - in streaks of lightning
ਸ਼੍ਰੀਸ਼ੁ - in fortune; wealth; prosperity
ਜ੍ਵਾਲਾ - flame
ਅਗ੍ਰ - tip; point
ਜ੍ਵਾਲਾਗ੍ਰੇਸ਼ੁ - in flame-tips
ਪਨ੍ਨਗੇਸ਼ੁ - in serpents
ਸਰਿਤ੍ - river
ਵੇਗਃ - rush; current
ਸਰਿਦ੍ਵੇਗੇਸ਼ੁ - in rushing currents of rivers
ਚ - and (in verse end: ਚਪ੍ਰਤ੍ਯਯਃ = ਚ ਪ੍ਰਤ੍ਯਯਃ)
ਪ੍ਰਤ੍ਯਯਃ - trust; reliability; confidence

Translation (ਭਾਵਾਰ੍ਥ):
Wipe away delusion and cultivate love for the moon-crowned Lord. O mind, choose to stay by the bank of the heavenly river. For what trust can there be in waves and bubbles, streaks of lightning, fortune, flame-tips, serpents, or rushing river-currents?

Commentary (ਅਨੁਸਂਧਾਨ):
The list here is a training in perspective. Waves, bubbles, lightning, and flame-tips are not "bad"; they are simply unstable. Bhartruhari says: do not build your sense of safety on what is structurally flickering. Instead, cultivate devotion to what is steady - symbolized by the moon-crowned Shiva and the sacred river-bank, images of calm, continuity, and purification. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This hits a common mistake: expecting permanent security from things that are, by nature, volatile - market moods, public opinion, the "high" of praise, or the thrill of novelty. When the mind keeps betting on the next surge, it lives in anxiety. The verse encourages an inner relocation: make your base in something stable - values, discipline, prayer, study - so the inevitable fluctuations do not shake you. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: list three things you currently treat as "reliable" but that behave like waves or lightning (a trend, a person's approval, a fragile routine). Then choose one steady anchor to strengthen daily: a fixed meditation time, consistent sleep, or honest self-inquiry. ਵੈਰਾਗ੍ਯ (dispassion) grows when dependence on the unstable decreases.

ਚੇਤਸ਼੍ਚਿਂਤਯ ਮਾ ਰਮਾਂ ਸਕ੍ਰੁਰੁਇਦਿਮਾਂ ਅਸ੍ਥਾਯਿਨੀਂ ਆਸ੍ਥਯਾ
ਭੂਪਾਲਭ੍ਰੁਕੁਟੀਕੁਟੀਵਿਹਰਣਵ੍ਯਾਪਾਰਪਣ੍ਯਾਂਗਨਾਮ੍ ।
ਕਂਥਾਕਂਚੁਕਿਨਃ ਪ੍ਰਵਿਸ਼੍ਯ ਭਵਨਦ੍ਵਾਰਾਣਿ ਵਾਰਾਣਸੀਰਥ੍ਯਾ
ਪਂਕ੍ਤਿਸ਼ੁ ਪਾਣਿਪਾਤ੍ਰਪਤਿਤਾਂ ਭਿਕ੍ਸ਼ਾਂ ਅਪੇਕ੍ਸ਼ਾਮਹੇ ॥ 3.65 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਚੇਤਃ - O mind
ਚਿਂਤਯ - reflect on; think (imperative)
ਮਾ - do not
ਰਮਾਂ - Lakshmi; fortune; prosperity
ਸਕ੍ਰੁਰੁਇਤ੍ - even once
ਇਮਾਂ - this
ਅਸ੍ਥਾਯਿਨੀਂ - unstable; not staying
ਆਸ੍ਥਯਾ - with dependence; with "taking refuge" in (from ਆਸ੍ਥਾ)
ਭੂਪਾਲ - king
ਭ੍ਰੁਕੁਟੀ - eyebrow
ਕੁਟੀ - wrinkle; frown
ਭ੍ਰੁਕੁਟੀਕੁਟੀ - the wrinkle/frown of the eyebrow
ਵਿਹਰਣ - movement; play
ਵ੍ਯਾਪਾਰ - business; activity
ਪਣ੍ਯਾਂਗਨਾਂ - a courtesan; "woman for sale"
ਕਂਥਾ - patched cloak; rag
ਕਂਚੁਕਿਨਃ - wearing a cloak/jacket
ਪ੍ਰਵਿਸ਼੍ਯ - entering
ਭਵਨ - house
ਦ੍ਵਾਰਾਣਿ - doors
ਵਾਰਾਣਸੀ - Varanasi
ਰਥ੍ਯਾ - streets
ਪਂਕ੍ਤਿਸ਼ੁ - in lines/rows
ਪਾਣਿ - hand
ਪਾਤ੍ਰ - bowl; vessel
ਪਾਣਿਪਾਤ੍ਰ - the hand as a bowl
ਪਤਿਤਾਂ - fallen into; placed into
ਭਿਕ੍ਸ਼ਾਂ - alms
ਅਪੇਕ੍ਸ਼ਾਮਹੇ - we look for; we seek

Translation (ਭਾਵਾਰ੍ਥ):
Mind, do not rely even once on fickle fortune, which behaves like a courtesan at the business of a king's eyebrow-frown. Wearing rags and entering house-doors along the streets of Varanasi, let us seek the alms that fall into the hand used as a bowl.

Commentary (ਅਨੁਸਂਧਾਨ):
Fortune is personified as unstable and easily redirected: she goes where power gestures. The verse is a harsh way of saying: do not build your dignity and peace on wealth that depends on politics, moods, and the whims of others. If you must live simply - even by begging - let it be without self-deception: better a plain life with freedom than a "successful" life held hostage by constant insecurity. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

In everyday terms, this is about not designing a life that collapses if income dips or approval fades. Some people live as if their entire self-worth is tied to a salary, a title, or a social circle. When the "king" frowns - a boss changes, a market turns, a trend shifts - the mind panics. The verse pushes toward a stronger base: live below your ego, and your ego becomes less fragile. Sa~gkarAcArya's ਭ੍ਹਜ ਗੋਵਿਂਦਮ੍ returns to this point often: do not postpone inner clarity for outer arrangements; convert insight into a small daily discipline.

Practice: build one layer of independence. Reduce one unnecessary expense, or create an emergency buffer, or learn one skill that makes you employable anywhere. Pair that with inner discipline: remind yourself daily that your worth is not your net worth. This is how ਵੈਰਾਗ੍ਯ (dispassion) becomes practical stability.

ਅਗ੍ਰੇ ਗੀਤਂ ਸਰਸਕਵਯਃ ਪਾਰ੍ਸ਼੍ਵਯੋਰ੍ਦਾਕ੍ਸ਼ਿਣਾਤ੍ਯਾਃ
ਪਸ਼੍ਚਾਲ੍ਲੀਲਾਵਲਯਰਣਿਤਂ ਚਾਮਰਗ੍ਰਾਹਿਣੀਨਾਮ੍ ।
ਯਦ੍ਯਸ੍ਤ੍ਯੇਵਂ ਕੁਰੁ ਭਵਰਸਾਸ੍ਵਾਦਨੇ ਲਂਪਟਤ੍ਵਂ
ਨੋ ਚੇਚ੍ਚੇਤਃ ਪ੍ਰਵਿਸ਼ ਸਹਸਾ ਨਿਰ੍ਵਿਕਲ੍ਪੇ ਸਮਾਧੌ ॥ 3.66 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਅਗ੍ਰੇ - in front; before
ਗੀਤਂ - song; music
ਸਰਸ - tasteful; delightful
ਕਵਯਃ - poets
ਪਾਰ੍ਸ਼੍ਵਯੋਃ - on both sides
ਦਾਕ੍ਸ਼ਿਣਾਤ੍ਯਾਃ - southerners (here: skilled performers)
ਪਸ਼੍ਚਾਤ੍ - behind
ਲੀਲਾ - playful
ਵਲਯ - bangles
ਰਣਿਤਂ - jingling; ringing
ਚਾਮਰ - yak-tail fan
ਗ੍ਰਾਹਿਣੀਨਾਂ - of those holding (women attendants)
ਯਦਿ - if
ਅਸ੍ਤਿ - exists
ਏਵਂ - thus
ਕੁਰੁ - do (imperative)
ਭਵ - worldly existence
ਰਸਃ - taste; flavor
ਆਸ੍ਵਾਦਨੇ - in tasting/enjoying
ਲਂਪਟਤ੍ਵਂ - greed; indulgence; lust
ਨੋ - if not (no)
ਚੇਤਃ - O mind
ਪ੍ਰਵਿਸ਼ - enter (imperative)
ਸਹਸਾ - at once; quickly
ਨਿਰ੍ਵਿਕਲ੍ਪੇ - without mental constructions; thought-free
ਸਮਾਧੌ - in samadhi; deep absorption

Translation (ਭਾਵਾਰ੍ਥ):
If before you there is music, skilled poets at your sides, and behind you the playful jingling of bangles of women holding fans, then go ahead and indulge in tasting worldly pleasures. If not, O mind, enter at once into thought-free absorption.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse has a deliberate edge: it exposes how conditional our "enjoyment" really is. Most pleasures require an entire stage: performers, attendants, status, and constant arranging. Bhartruhari is saying: if you truly want to play that game, do it honestly. But notice how quickly the conditions collapse - and then choose the higher option. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In real life this resembles lifestyle-chasing: the dream of perfect ambiance, perfect company, perfect attention. When reality does not provide the full set, people feel deprived and resentful. The verse suggests a better move: stop bargaining with conditions. Either accept a simple joy, or turn inward where peace does not depend on external choreography. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: notice one pleasure you keep postponing until "everything is right" - the right weekend, the right money, the right people. Try a simpler version now. Then also practice the inward option: take ten minutes daily of silent sitting with no goals. When the mind learns that it can be content without a stage, ਵੈਰਾਗ੍ਯ (dispassion) becomes natural.

ਪ੍ਰਾਪ੍ਤਾਃ ਸ਼੍ਰਿਯਃ ਸਕਲਕਾਮਦੁਧਾਸ੍ਤਤਃ ਕਿਂ
ਨ੍ਯਸ੍ਤਂ ਪਦਂ ਸ਼ਿਰਸਿ ਵਿਦ੍ਵਿਸ਼ਤਾਂ ਤਤਃ ਕਿਮ੍ ।
ਸਂਪਾਦਿਤਾਃ ਪ੍ਰਣਯਿਨੋ ਵਿਭਵੈਸ੍ਤਤਃ ਕਿਂ
ਕਲ੍ਪਂ ਸ੍ਥਿਤਾਸ੍ਤਨੁਭ੍ਰੁਰੁਇਤਾਂ ਤਨਵਸ੍ਤਤਃ ਕਿਮ੍ ॥ 3.67 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਪ੍ਰਾਪ੍ਤਾਃ - obtained; attained
ਸ਼੍ਰਿਯਃ - prosperity; wealth; success
ਸਕਲ - all
ਕਾਮ - desires
ਦੁਹਾਃ - yielding like a milch-cow (in verse: ਦੁਧਾਃ)
ਸਕਲਕਾਮਦੁਧਾਃ - yielding all desires (as if wish-giving)
ਤਤਃ - then; after that
ਕਿਮ੍ - what? so what?
ਨ੍ਯਸ੍ਤਂ - placed; set down
ਪਦਂ - foot
ਸ਼ਿਰਸਿ - on the head
ਵਿਦ੍ਵਿਸ਼ਤਾਂ - of enemies
ਸਂਪਾਦਿਤਾਃ - obtained; secured
ਪ੍ਰਣਯਿਨਃ - lovers; affectionate ones
ਵਿਭਵੈਃ - through riches; by prosperity
ਕਲ੍ਪਂ - for an aeon; for ages
ਸ੍ਥਿਤਾਃ - remaining; lasting
ਤਨੁਭ੍ਰੁਰੁਇਤਾਂ - of embodied beings
ਤਨਵਃ - bodies; physical frames

Translation (ਭਾਵਾਰ੍ਥ):
So what if you gain prosperity that seems to grant every desire? So what if enemies place a foot on your head? So what if lovers are obtained by wealth? So what if bodies could last for ages? What does it finally change?

Commentary (ਅਨੁਸਂਧਾਨ):
Bhartruhari piles up extreme scenarios to expose a quiet truth: none of them ends dissatisfaction. Pleasure and pain, honor and humiliation, success and failure - they keep changing, and the mind keeps reacting. The verse invites you to stop treating outer outcomes as the final cure. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is a powerful tool against both arrogance and anxiety. When you win, ask, "Did this actually remove restlessness, or did it just distract it for a while?" When you lose, ask, "Was I making this the basis of my peace?" The Upanishads point in the same direction: ਨ ਵਿਤ੍ਤੇਨ ਤਰ੍ਪਣੀਯੋ ਮਨੁਸ਼੍ਯਃ - "a person is not truly satisfied by wealth." Lasting contentment comes from loosening the need for constant external confirmation.

Practice: pick one goal you are currently treating as a "final fix". Write down the emotional need behind it (safety, love, respect). Start cultivating that need directly through habits and relationships, not only through achievement. This turns success into a bonus rather than a dependency - a concrete movement toward ਵੈਰਾਗ੍ਯ (dispassion).

ਭਕ੍ਤਿਰ੍ਭਵੇ ਮਰਣਜਨ੍ਮਭਯਂ ਹ੍ਰੁਰੁਇਦਿਸ੍ਥਂ
ਸ੍ਨੇਹੋ ਨ ਬਂਧੁਸ਼ੁ ਨ ਮਨ੍ਮਥਜਾ ਵਿਕਾਰਾਃ ।
ਸਂਸਰ੍ਜ ਦੋਸ਼ਰਹਿਤਾ ਵਿਜਯਾ ਵਨਾਂਤਾ
ਵੈਰਾਗ੍ਯਂ ਅਸ੍ਤਿ ਕਿਂ ਇਤਃ ਪਰਮਰ੍ਥਨੀਯਮ੍ ॥ 3.68 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਭਕ੍ਤਿਃ - devotion; heartfelt orientation
ਭਵੇ - may it be; let it be
ਮਰਣ - death
ਜਨ੍ਮ - birth
ਭਯਂ - fear
ਹ੍ਰੁਰੁਇਦਿ - in the heart
ਸ੍ਥਂ - abiding; situated
ਸ੍ਨੇਹਃ - attachment; clinging affection
ਨ - not
ਬਂਧੁਸ਼ੁ - among relatives
ਨ - not
ਮਨ੍ਮਥ - Cupid; lust
ਜਾਃ - born of
ਵਿਕਾਰਾਃ - disturbances; modifications
ਸਂਸਰ੍ਜ - social mixing/association (in verse reading: ਸਂਸਰ੍ਜ)
ਦੋਸ਼ - faults; defects
ਰਹਿਤਾ - free from
ਵਿਜਯਾ - victorious; prevailing
ਵਨਾਂਤਾਃ - forest-solitudes; ends of the forest
ਵੈਰਾਗ੍ਯਂ - dispassion; renunciation
ਅਸ੍ਤਿ - is
ਕਿਮ੍ - what?
ਇਤਃ ਪਰਮ੍ - beyond this
ਅਰ੍ਥਨੀਯਂ - worth seeking; desirable

Translation (ਭਾਵਾਰ੍ਥ):
Let there be devotion, and let the awareness of birth and death sit in the heart; let there be no clinging to relatives, and no passion-born disturbances. Let solitary forest-life, free from the defects of social entanglement, prevail. What dispassion beyond this is worth seeking?

Commentary (ਅਨੁਸਂਧਾਨ):
This verse describes the inner conditions that make freedom possible. Mortality-awareness breaks casual indulgence, devotion gives the heart direction, and reduced attachment prevents the mind from being pulled into endless emotional drama. The "forest" here is also symbolic: a setting where inputs are simple and the mind is not constantly provoked. Notice the chain Bhartruhari is pointing at: ਰਾਗ (attachment) quietly breeds ਭਯ (fear), because whatever you cling to becomes something you must protect; ਵੈਰਾਗ੍ਯ breaks that chain.

Most people will not - and need not - abandon all relationships. The point is to loosen compulsive dependence: love without clinging, serve without being owned, and keep the mind from being enslaved by desire. This is exactly why Advaita emphasizes ਸਾਧਨਚਤੁਸ਼੍ਟਯ (the fourfold disciplines): ਵਿਵੇਕ (discernment), ਵੈਰਾਗ੍ਯ (dispassion), inner steadiness, and ਮੁਮੁਕ੍ਸ਼ੁਤ੍ਵ (the longing for liberation). Without some detachment, even spiritual life becomes another form of craving.

Practice: create "inner forest" time daily - a small window with no social inputs, no performance, no gossip. Use it for study, contemplation, or prayer. Also, in one relationship where attachment shows up as control, replace one controlling act with one respectful boundary. This is how renunciation becomes a living purification, not a fantasy of escape.

ਤਸ੍ਮਾਦਨਂਤਂ ਅਜਰਂ ਪਰਮਂ ਵਿਕਾਸਿ
ਤਦ੍ਬ੍ਰਹ੍ਮ ਚਿਂਤਯ ਕਿਂ ਏਭਿਰਸਦ੍ਵਿਕਲ੍ਪੈਃ ।
ਯਸ੍ਯਾਨੁਸ਼ਂਗਿਣ ਇਮੇ ਭੁਵਨਾਧਿਪਤ੍ਯਭੋਗਾਦਯਃ
ਕ੍ਰੁਰੁਇਪਣਲੋਕਮਤਾ ਭਵਂਤਿ ॥ 3.69 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 16 + 16 + 23 + 12 ਮਾਤ੍ਰਾਃ (total 67); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਤਸ੍ਮਾਤ੍ - therefore
ਅਨਂਤਂ - endless; infinite
ਅਜਰਂ - unaging; undecaying
ਪਰਮਂ - supreme
ਵਿਕਾਸਿ - expansive; ever-unfolding
ਤਦ੍ - that
ਬ੍ਰਹ੍ਮ - the Supreme Reality
ਚਿਂਤਯ - contemplate (imperative)
ਕਿਮ੍ - why?
ਏਭਿਃ - with these
ਅਸਤ੍ - unreal; insubstantial
ਵਿਕਲ੍ਪੈਃ - imaginations; mental constructions
ਯਸ੍ਯ - for whom; of whom
ਅਨੁਸ਼ਂਗਿਣਃ - attendant; following along
ਇਮੇ - these
ਭੁਵਨ - world
ਅਧਿਪਤ੍ਯ - sovereignty; lordship
ਭੋਗਾਦਯਃ - pleasures and the like
ਕ੍ਰੁਰੁਇਪਣ - petty; miserly; small-minded
ਲੋਕ - people; world
ਮਤਾਃ - considered; regarded
ਭਵਂਤਿ - become

Translation (ਭਾਵਾਰ੍ਥ):
Therefore contemplate the infinite, ageless, supremely expansive Reality - why occupy yourself with insubstantial mental fancies? For one centered in that, even sovereignty over worlds and all pleasures are regarded as trifles by ordinary people.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse names the true replacement for craving: not a new object, but a new center. When the mind tastes something deeper than pleasure - clarity, freedom, the sense of the unconditioned - the old prizes naturally shrink. That is why Bhartruhari calls worldly fantasies ਅਸਤ੍ (not solid): they are loud, but they do not deliver lasting fullness. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is psychologically visible too. When inner meaning is absent, external domination and entertainment feel necessary; when inner meaning is present, you may still act in the world, but the hunger for status fades. Schopenhauer notes that desire keeps the will in perpetual dissatisfaction; Advaita goes further by pointing to the Self as already whole. The well-known summary ਬ੍ਰਹ੍ਮ ਸਤ੍ਯਂ ਜਗਨ੍ਮਿਥ੍ਯਾ is not a rejection of life; it is a refusal to mistake appearances for the final refuge.

Practice: set one daily reminder that reorients the mind before it spirals into comparison. It can be a short reading, a mantra, or a silent pause. Then, notice one recurring fantasy (power, recognition, revenge) and ask: "If I got this, would restlessness end?" Let that question weaken the spell. This is how ਵਿਵੇਕ (discernment) matures into steady ਵੈਰਾਗ੍ਯ.

ਪਾਤਾਲਂ ਆਵਿਸ਼ਸਿ ਯਾਸਿ ਨਭੋ ਵਿਲਂਘ੍ਯ
ਦਿਙ੍ਮਂਡਲਂ ਭ੍ਰਮਸਿ ਮਾਨਸ ਚਾਪਲੇਨ ।
ਭ੍ਰਾਂਤ੍ਯਾਪਿ ਜਾਤੁ ਵਿਮਲਂ ਕਥਂ ਆਤ੍ਮਨੀਨਂ
ਨ ਬ੍ਰਹ੍ਮ ਸਂਸਰਸਿ ਨਿਰ੍ਵ੍ਰੁਰੁਇਤਿਂ ਏਸ਼ਿ ਯੇਨ ॥ 3.70 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 19 + 17 + 19 + 17 ਮਾਤ੍ਰਾਃ (total 72); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਪਾਤਾਲਂ - the netherworld
ਆਵਿਸ਼ਸਿ - you enter
ਯਾਸਿ - you go
ਨਭਃ - sky; space (in verse: ਨਭੋ)
ਵਿਲਂਘ੍ਯ - leaping across; crossing over
ਦਿਙ੍ - directions
ਮਂਡਲਂ - circle; sphere
ਦਿਙ੍ਮਂਡਲਂ - the horizon; the sphere of directions
ਭ੍ਰਮਸਿ - you roam; you wander
ਮਾਨਸ - O mind
ਚਾਪਲੇਨ - with fickleness; restlessly
ਭ੍ਰਾਂਤਿ - error; delusion
ਅਪਿ - even (in verse: ਭ੍ਰਾਂਤ੍ਯਾਪਿ)
ਜਾਤੁ - ever; at any time
ਵਿਮਲਂ - pure; stainless
ਕਥਂ - how?
ਆਤ੍ਮਨੀਨਂ - belonging to the Self; inward
ਨ - not
ਬ੍ਰਹ੍ਮ - the Supreme Reality
ਸਂਸਰਸਿ - you roam about; you wander
ਨਿਰ੍ਵ੍ਰੁਰੁਇਤਿਂ - peace; release; cessation of suffering
ਏਸ਼ਿ - you would attain; you would go to
ਯੇਨ - by which

Translation (ਭਾਵਾਰ੍ਥ):
You dive into the depths, leap into the sky, and roam the horizon with restless fickleness. Even while wandering this way, how do you not turn to the pure inner Reality by which you would attain true peace?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is a portrait of distraction as "spiritual travel". The mind can roam endlessly - places, ideas, arguments, ambitions - and still avoid the one direction that matters: inward. Bhartruhari calls the goal ਵਿਮਲ (stainless) and ਆਤ੍ਮਨੀਨ (belonging to the Self): it is not somewhere else, it is the clarity that is closest.

This also applies to knowledge-seeking that never becomes self-knowledge. You can read hundreds of books, scroll endless opinions, or chase novelty, and yet remain restless because the center has not been addressed. Krishnamurti often points out that the observer must be understood; without that, every outer search becomes another escape. The verse asks: are you using movement to avoid stillness? The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: once a day, replace one "search" with one "return". Instead of looking for the next argument or the next plan, sit quietly for ten minutes and watch the restlessness itself. Name it as ਚਾਪਲ (fickleness) and let it be seen. Over time, the mind learns the taste of ਨਿਰ੍ਵ੍ਰੁਰੁਇਤਿ (quiet release) that no travel can give.

ਕਿਂ ਵੇਦੈਃ ਸ੍ਮ੍ਰੁਰੁਇਤਿਭਿਃ ਪੁਰਾਣਪਠਨੈਃ ਸ਼ਾਸ੍ਤ੍ਰੈਰ੍ਮਹਾਵਿਸ੍ਤਰੈਃ
ਸ੍ਵਰ੍ਗਗ੍ਰਾਮਕੁਟੀਨਿਵਾਸਫਲਦੈਃ ਕਰ੍ਮਕ੍ਰਿਯਾਵਿਭ੍ਰਮੈਃ ।
ਮੁਕ੍ਤ੍ਵੈਕਂ ਭਵਦੁਃਖਭਾਰਰਚਨਾਵਿਧ੍ਵਂਸਕਾਲਾਨਲਂ
ਸ੍ਵਾਤ੍ਮਾਨਂਦਪਦਪ੍ਰਵੇਸ਼ਕਲਨਂ ਸ਼ੇਸੈਰ੍ਵਾਣਿਗ੍ਵ੍ਰੁਰੁਇਤ੍ਤਿਭਿਃ ॥ 3.71 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕਿਮ੍ - what? what use?
ਵੇਦੈਃ - with the Vedas
ਸ੍ਮ੍ਰੁਰੁਇਤਿਭਿਃ - with the SmRtis
ਪੁਰਾਣ - the PurANas
ਪਠਨੈਃ - by reciting/reading
ਸ਼ਾਸ੍ਤ੍ਰੈਃ - with treatises; scriptures
ਮਹਾਵਿਸ੍ਤਰੈਃ - with great elaborations
ਸ੍ਵਰ੍ਗ - heaven
ਗ੍ਰਾਮ - region; "settlement" (here: heavenly realms)
ਕੁਟੀ - hut; cottage
ਨਿਵਾਸਃ - residence; dwelling
ਫਲ - fruit; result
ਦੈਃ - giving (instrumental plural)
ਸ੍ਵਰ੍ਗਗ੍ਰਾਮਕੁਟੀਨਿਵਾਸਫਲਦੈਃ - promising fruits like living in heavenly dwellings
ਕਰ੍ਮ - ritual action
ਕ੍ਰਿਯਾ - prescribed practices
ਵਿਭ੍ਰਮੈਃ - with bewildering bustle; with ritual "whirl"
ਮੁਕ੍ਤ੍ਵਾ - leaving aside; except for
ਏਕਂ - the one
ਭਵ - worldly existence
ਦੁਃਖ - suffering
ਭਾਰ - burden
ਰਚਨਾ - construction; arrangement
ਵਿਧ੍ਵਂਸ - destruction
ਕਾਲ - time
ਅਨਲਂ - fire
ਕਾਲਾਨਲਂ - the "time-fire" (total destroyer)
ਭਵਦੁਃਖਭਾਰਰਚਨਾਵਿਧ੍ਵਂਸਕਾਲਾਨਲਂ - the time-fire that destroys the burden-structure of worldly suffering
ਸ੍ਵਾਤ੍ਮ - one's own Self
ਆਨਂਦ - bliss
ਪਦ - state; abode
ਪ੍ਰਵੇਸ਼ - entry
ਕਲਨਂ - bringing about; enabling
ਸ਼ੇਸ਼ੈਃ - with the rest
ਵਾਣਿਗ੍ਵ੍ਰੁਰੁਇਤ੍ਤਿਭਿਃ - speech used as trade/livelihood

Translation (ਭਾਵਾਰ੍ਥ):
What use are the Vedas, Smritis, Puranas, vast treatises, and the dizzying rituals that promise heavenly enjoyments, if they do not deliver the one thing: the fire that destroys the burden of worldly suffering and opens entry into the bliss of the Self? Everything else is just speech made into a trade.

Commentary (ਅਨੁਸਂਧਾਨ):
This is not an insult to scripture; it is a demand for its real purpose. Bhartruhari says: do not confuse means with the end. If study and ritual do not reduce bondage - the weight of fear, craving, and sorrow - then they have become decoration. The one "result" worth insisting on is inner freedom that burns the root of suffering. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

The same mistake is common today in a different form: collecting information instead of being transformed by it. You can read endlessly about meditation, philosophy, and psychology, yet remain unchanged in anger, attachment, and anxiety. Advaita calls this difference ਪਰੋਕ੍ਸ਼ (indirect knowledge) versus ਅਪਰੋਕ੍ਸ਼ (direct, lived knowing). Texts point, but the seeing must happen in you.

Practice: reduce spiritual shopping. Pick one small daily discipline that directly weakens craving and strengthens clarity - self-inquiry, meditation, honest reflection, or service. Measure progress by inner signs: less reactivity, fewer compulsions, more steadiness. Let books and rituals support that fire, not replace it.

ਨਾਯਂ ਤੇ ਸਮਯੋ ਰਹਸ੍ਯਂ ਅਧੁਨਾ ਨਿਦ੍ਰਾਤਿ ਨਾਥੋ ਯਦਿ
ਸ੍ਥਿਤ੍ਵਾ ਦ੍ਰਕ੍ਸ਼੍ਯਤਿ ਕੁਪ੍ਯਤਿ ਪ੍ਰਭੁਰਿਤਿ ਦ੍ਵਾਰੇਸ਼ੁ ਯੇਸ਼ਾਂ ਵਚਃ ।
ਚੇਤਸ੍ਤਾਨਪਹਾਯ ਯਾਹਿ ਭਵਨਂ ਦੇਵਸ੍ਯ ਵਿਸ਼੍ਵੇਸ਼ਿਤੁਰ੍
ਨਿਰ੍ਦੌਵਾਰਿਕਨਿਰ੍ਦਯੋਕ੍ਤ੍ਯ੍ਅਪਰੁਸ਼ਂ ਨਿਃਸੌਮ੍ਅਸ਼ਰ੍ਮਪ੍ਰਦਮ੍ ॥ 3.71.1 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 26 + 24 + 25 + 24 ਮਾਤ੍ਰਾਃ (total 99); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਨ - not
ਅਯਂ - this
ਤੇ - for you
ਸਮਯਃ - time; occasion (in verse: ਸਮਯੋ)
ਰਹਸ੍ਯਂ - secret
ਅਧੁਨਾ - now
ਨਿਦ੍ਰਾਤਿ - sleeps
ਨਾਥਃ - the Lord; master
ਯਦਿ - if
ਸ੍ਥਿਤ੍ਵਾ - having waited; having stood
ਦ੍ਰਕ੍ਸ਼੍ਯਤਿ - will see
ਕੁਪ੍ਯਤਿ - will become angry
ਪ੍ਰਭੁਃ - the master
ਇਤਿ - thus
ਦ੍ਵਾਰੇਸ਼ੁ - at the doors
ਯੇਸ਼ਾਂ - of whom
ਵਚਃ - words
ਚੇਤਃ - O mind
ਤਾਨ੍ - those
ਅਪਹਾਯ - leaving aside
ਯਾਹਿ - go (imperative)
ਭਵਨਂ - abode; house
ਦੇਵਸ੍ਯ - of the Lord
ਵਿਸ਼੍ਵੇਸ਼ਿਤੁਃ - of the Lord of the universe (ਵਿਸ਼੍ਵੇਸ਼੍ਵਰ)
ਨਿਰ੍ - without
ਦੌਵਾਰਿਕ - doorkeeper; gatekeeper
ਨਿਰ੍ਦੌਵਾਰਿਕਂ - without gatekeepers
ਨਿਰ੍ਦਯ - merciless; heartless
ਉਕ੍ਤਿ - speech; words
ਨਿਰ੍ਦਯੋਕ੍ਤ੍ਯਾ - by merciless words (in verse: ਨਿਰ੍ਦਯੋਕ੍ਤ੍ਯ੍)
ਅਪਰੁਸ਼ਂ - not harsh; gentle
ਸੌਮ੍ਯ - gentle; soothing (in verse: ਸੌਮ੍ਅ)
ਸ਼ਰ੍ਮ - refuge; comfort
ਪ੍ਰਦਂ - granting; giving

Translation (ਭਾਵਾਰ੍ਥ):
This is not your time, and it is no secret: "If the Lord is sleeping now, he will wake, see you, and get angry," say those who stand at the doors. O mind, leave them and go to the Lord of the universe, whose house has no gatekeepers, no harsh words, and gives gentle refuge.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse mocks gatekeeping in devotion. Some people build an entire business of "access": they decide when you may approach, how you must behave, and they keep you anxious with threats. Bhartruhari says: do not let your mind be bullied. Go to the true source - the ਵਿਸ਼੍ਵੇਸ਼੍ਵਰ (Lord of all) - where there is no cruelty, only refuge. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This applies far beyond temples. Many goals in life have "door-people": social circles, bureaucracies, inner critics, and even family voices that say, "Not now, you will be punished." Sometimes these warnings are practical; often they are just control. The verse recommends courage: do not hand over your direction to those who thrive on your hesitation. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: identify one gatekeeper voice in you - a fear that keeps you from prayer, study, or a needed life change. Write it down. Then take one small direct step that does not require anyone's permission: a sincere prayer, a ten-minute sit, an honest conversation, a job application. ਅਨੁਸਂਧਾਨ becomes real when you stop waiting at the wrong doors.

ਯਤੋ ਮੇਰੁਃ ਸ਼੍ਰੀਮਾਨ੍ਨਿਪਤਤਿ ਯੁਗਾਂਤਾਗ੍ਨਿਵਲਿਤਃ
ਸਮੁਦ੍ਰਾਃ ਸ਼ੁਸ਼੍ਯਂਤਿ ਪ੍ਰਚੁਰਮਕਰਗ੍ਰਾਹਨਿਲਯਾਃ ।
ਧਰਾ ਗਚ੍ਛਤ੍ਯਂਤਂ ਧਰਣਿਧਰਪਾਦੈਰਪਿ ਧ੍ਰੁਰੁਇਤਾ
ਸ਼ਰੀਰੇ ਕਾ ਵਾਰ੍ਤਾ ਕਰਿਕਲਭਕਰ੍ਣਾਗ੍ਰਚਪਲੇ ॥ 3.72 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਯਤਃ - when; since
ਮੇਰੁਃ - Mount Meru
ਸ਼੍ਰੀਮਾਨ੍ - glorious; splendid
ਨਿਪਤਤਿ - falls
ਯੁਗ - age; world-cycle
ਅਂਤ - end
ਅਗ੍ਨਿ - fire
ਯੁਗਾਂਤਾਗ੍ਨਿਵਲਿਤਃ - surrounded by the end-of-age fire
ਸਮੁਦ੍ਰਾਃ - oceans
ਸ਼ੁਸ਼੍ਯਂਤਿ - dry up
ਪ੍ਰਚੁਰ - abundant; full of
ਮਕਰ - crocodiles (aquatic monsters)
ਗ੍ਰਾਹ - sharks; sea-creatures
ਨਿਲਯਾਃ - abodes; homes
ਪ੍ਰਚੁਰਮਕਰਗ੍ਰਾਹਨਿਲਯਾਃ - whose homes are full of crocodiles and sharks
ਧਰਾ - the earth
ਗਚ੍ਛਤਿ - goes
ਅਂਤਂ - to the end
ਧਰਣਿ - earth
ਧਰ - mountain; "holder"
ਪਾਦੈਃ - by the feet
ਅਪਿ - even
ਧ੍ਰੁਰੁਇਤਾ - held up
ਸ਼ਰੀਰੇ - in/for the body
ਕਾ - what?
ਵਾਰ੍ਤਾ - news; story; certainty
ਕਰਿ - elephant
ਕਲਭ - baby elephant
ਕਰ੍ਣ - ear
ਅਗ੍ਰ - tip
ਚਪਲ - unsteady; fickle
ਕਰਿਕਲਭਕਰ੍ਣਾਗ੍ਰਚਪਲੇ - fickle like the tip of a baby elephant's ear

Translation (ਭਾਵਾਰ੍ਥ):
When even the glorious Meru falls at the end of an age, when oceans dry up despite being homes to countless sea-creatures, and when the earth itself reaches its end though supported by mountains - what certainty can there be about this body, fickle as the tip of a baby elephant's ear?

Commentary (ਅਨੁਸਂਧਾਨ):
Bhartruhari uses cosmic imagery to make one point unavoidable: impermanence is not an exception; it is the rule. If the grandest structures dissolve, then the body - delicate, aging, easily injured - cannot be treated as a permanent refuge. The verse is meant to loosen the instinct to cling. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

This does not mean neglecting health; it means right-sizing it. Much anxiety comes from treating the body as identity and the world as a guarantee. The verse encourages a wiser investment: care for the body as an instrument, but place your deepest trust in what is not destroyed by time - clarity, character, and inner freedom. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: do one action that respects the body (sleep, food, movement) and one action that prepares for its impermanence (forgiveness, simplification, spiritual practice). Keep a short daily reminder: "Everything changes; what will I build that remains?" This is the seed of ਵੈਰਾਗ੍ਯ (dispassion) without despair.

ਗਾਤ੍ਰਂ ਸਂਕੁਚਿਤਂ ਗਤਿਰ੍ਵਿਗਲਿਤਾ ਭ੍ਰਸ਼੍ਟਾ ਚ ਦਂਤਾਵਲਿਰ੍
ਦ੍ਰੁਰੁਇਸ਼੍ਟਿਰ੍ਨਕ੍ਸ਼੍ਯਤਿ ਵਰ੍ਧਤੇ ਬਧਿਰਤਾ ਵਕ੍ਤ੍ਰਂ ਚ ਲਾਲਾਯਤੇ ।
ਵਾਕ੍ਯਂ ਨਾਦ੍ਰਿਯਤੇ ਚ ਬਾਂਧਵਜਨੋ ਭਾਰ੍ਯਾ ਨ ਸ਼ੁਸ਼੍ਰੂਸ਼ਤੇ
ਹਾ ਕਸ਼੍ਟਂ ਪੁਰੁਸ਼ਸ੍ਯ ਜੀਰ੍ਣਵਯਸਃ ਪੁਤ੍ਰੋ਽ਪ੍ਯਮਿਤ੍ਰਾਯਤੇ ॥ 3.73 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਗਾਤ੍ਰਂ - limbs; body
ਸਂਕੁਚਿਤਂ - contracted; shriveled
ਗਤਿਃ - gait; movement
ਵਿਗਲਿਤਾ - slipped; weakened; faltering
ਭ੍ਰਸ਼੍ਟਾ - fallen; broken down
ਚ - and
ਦਂਤਾਵਲਿਃ - row of teeth (in verse-sandhi: ਦਂਤਾਵਲਿਰ੍)
ਦ੍ਰੁਰੁਇਸ਼੍ਟਿਃ - eyesight (in verse-sandhi: ਦ੍ਰੁਰੁਇਸ਼੍ਟਿਰ੍)
ਨਕ੍ਸ਼੍ਯਤਿ - will decay; will be lost
ਵਰ੍ਧਤੇ - increases
ਬਧਿਰਤਾ - deafness
ਵਕ੍ਤ੍ਰਂ - mouth
ਚ - and
ਲਾਲਾਯਤੇ - drools
ਵਾਕ੍ਯਂ - speech; words
ਨ - not (in verse: ਨਾਦ੍ਰਿਯਤੇ = ਨ ਆਦ੍ਰਿਯਤੇ)
ਆਦ੍ਰਿਯਤੇ - is respected; is valued
ਬਾਂਧਵ - relative; kinsman
ਜਨਃ - people (in verse: ਬਾਂਧਵਜਨੋ)
ਭਾਰ੍ਯਾ - wife
ਨ - not
ਸ਼ੁਸ਼੍ਰੂਸ਼ਤੇ - serves; attends
ਹਾ - alas!
ਕਸ਼੍ਟਂ - misery; hard condition
ਪੁਰੁਸ਼ਸ੍ਯ - of a man
ਜੀਰ੍ਣ - old; worn out
ਵਯਸਃ - of age
ਪੁਤ੍ਰਃ - son (in verse-sandhi: ਪੁਤ੍ਰੋ)
ਅਪਿ - even (in verse: ਽ਪ੍ਯ੍)
ਅਮਿਤ੍ਰਾਯਤੇ - becomes hostile; turns into an enemy

Translation (ਭਾਵਾਰ੍ਥ):
The limbs shrink, the gait falters, the teeth fail; eyesight decays, deafness grows, and the mouth drools. One's words are ignored, relatives do not value you, the wife does not attend - alas, in old age even the son can turn hostile.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse is intentionally blunt so that we stop fantasizing about permanence. It shows old age not only as physical decline, but as social loneliness: the world that once depended on you can easily forget you, and relationships can become strained when roles reverse. Bhartruhari is not shaming the old; he is warning the young. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

For daily life, the lesson is preparation and humility. Do not build your identity on being useful, admired, or feared, because those supports can vanish quickly. Invest early in inner resources: skills, friendships based on character, and spiritual steadiness. Also, treat elders with dignity; today's youth is tomorrow's decline. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: if you are young, begin one discipline now that your future self will thank you for: savings, health, learning, and a daily spiritual anchor. If you care for elders, offer respect without impatience. The deeper practice is to cultivate ਅਨਾਸਕ੍ਤਿ (non-clinging) so that your peace does not depend on how others respond to you.

ਵਰ੍ਣਂ ਸਿਤਂ ਸ਼ਿਰਸਿ ਵੀਕ੍ਸ਼੍ਯ ਸ਼ਿਰੋਰੁਹਾਣਾਂ
ਸ੍ਥਾਨਂ ਜਰਾਪਰਿਭਵਸ੍ਯ ਤਦਾ ਪੁਮਾਂਸਮ੍ ।
ਆਰੋਪਿਤਾਂਸ੍ਥਿਸ਼ਤਕਂ ਪਰਿਹ੍ਰੁਰੁਇਤ੍ਯ ਯਾਂਤਿ
ਚਂਡਾਲਕੂਪਂ ਇਵ ਦੂਰਤਰਂ ਤਰੁਣ੍ਯਃ ॥ 3.74 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਵਰ੍ਣਂ - color
ਸਿਤਂ - white
ਸ਼ਿਰਸਿ - on the head
ਵੀਕ੍ਸ਼੍ਯ - seeing; having seen
ਸ਼ਿਰੋਰੁਹਾਣਾਂ - of the hairs on the head
ਸ੍ਥਾਨਂ - state; condition
ਜਰਾ - old age
ਪਰਿਭਵਃ - humiliation; distressing decline
ਜਰਾਪਰਿਭਵਸ੍ਯ - of the humiliation/decline of old age
ਤਦਾ - then
ਪੁਮਾਂਸਂ - a man
ਆਰੋਪਿਤ - mounted; placed; characterized by
ਅਸ੍ਥਿ - bone
ਸ਼ਤਕਂ - a hundred
ਆਰੋਪਿਤਾਂਸ੍ਥਿਸ਼ਤਕਂ - "covered with" hundreds of bones
ਪਰਿਹ੍ਰੁਰੁਇਤ੍ਯ - abandoning; leaving behind
ਯਾਂਤਿ - they go
ਚਂਡਾਲਕੂਪਂ - an outcaste's well
ਇਵ - as if; like
ਦੂਰਤਰਂ - very far
ਤਰੁਣ੍ਯਃ - young women

Translation (ਭਾਵਾਰ੍ਥ):
Seeing white hair on a man's head and the onset of the humiliations of old age, young women abandon him and go far away - as if he were an outcaste's well ringed with bones.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is an unsentimental reminder that attraction is often conditional. Youth is drawn to youth; beauty is drawn to beauty. When signs of aging appear, the mind that was once enchanted can become repelled. Bhartruhari uses an extreme image to break romantic illusions and push the seeker toward a more stable source of fulfillment. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

This applies in subtler forms today as well: ageism, status shifts, and changing social attention. If your self-worth is tied to being desired, admired, or socially "in", you will suffer as time moves. The antidote is to build relationships on character and shared values, and to build your inner life on something time cannot take. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: notice where you depend on being seen a certain way. Strengthen one quality that does not age: kindness, integrity, or skill. If you are in relationship, invest in companionship beyond appearance - shared service, shared learning, shared silence. This is how ਵੈਰਾਗ੍ਯ (dispassion) becomes maturity rather than cynicism.

ਯਾਵਤ੍ਸ੍ਵਸ੍ਥਂ ਇਦਂ ਸ਼ਰੀਰਂ ਅਰੁਜਂ ਯਾਵਚ੍ਚ ਦੂਰੇ ਜਰਾ
ਯਾਵਚ੍ਚੇਂਦ੍ਰਿਯਸ਼ਕ੍ਤਿਰਪ੍ਰਤਿਹਤਾ ਯਾਵਤ੍ਕ੍ਸ਼ਯੋ ਨਾਯੁਸ਼ਃ ।
ਆਤ੍ਮਸ਼੍ਰੇਯਸਿ ਤਾਵਦੇਵ ਵਿਦੁਸ਼ਾ ਕਾਰ੍ਯਃ ਪ੍ਰਯਤ੍ਨੋ ਮਹਾਨ੍
ਸਂਦੀਪ੍ਤੇ ਭਵਨੇ ਤੁ ਕੂਪਖਨਨਂ ਪ੍ਰਤ੍ਯੁਦ੍ਯਮਃ ਕੀਦ੍ਰੁਰੁਇਸ਼ਃ ॥ 3.75 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਯਾਵਤ੍ - as long as
ਸ੍ਵਸ੍ਥਂ - healthy; well
ਇਦਂ - this
ਸ਼ਰੀਰਂ - body
ਅਰੁਜਂ - free from illness/infirmity
ਯਾਵਤ੍ - as long as
ਚ - and
ਦੂਰੇ - far away
ਜਰਾ - old age
ਯਾਵਤ੍ - as long as
ਇਂਦ੍ਰਿਯ - senses
ਸ਼ਕ੍ਤਿਃ - strength; capacity
ਅਪ੍ਰਤਿਹਤਾ - unobstructed; unimpaired
ਯਾਵਤ੍ - as long as
ਕ੍ਸ਼ਯਃ - decline; waning
ਨ - not
ਆਯੁਸ਼ਃ - of life
ਆਤ੍ਮ - the Self
ਸ਼੍ਰੇਯਸਿ - in the highest good
ਤਾਵਤੇਵ - only until then
ਵਿਦੁਸ਼ਾ - by the wise
ਕਾਰ੍ਯਃ - should be done
ਪ੍ਰਯਤ੍ਨਃ - effort
ਮਹਾਨ੍ - great
ਸਂਦੀਪ੍ਤੇ - when blazing
ਭਵਨੇ - in the house
ਤੁ - but
ਕੂਪ - well
ਖਨਨਂ - digging
ਪ੍ਰਤ੍ਯੁਦ੍ਯਮਃ - effort; attempt
ਕੀਦ੍ਰੁਰੁਇਸ਼ਃ - what kind? what use?

Translation (ਭਾਵਾਰ੍ਥ):
As long as this body is healthy and free from infirmity, as long as old age is far, as long as the senses are unimpaired and life has not begun to wane - only till then should the wise make great effort toward the highest good. What use is digging a well when the house is on fire?

Commentary (ਅਨੁਸਂਧਾਨ):
This verse is urgency with compassion. Bhartruhari says: do the essential work while you still have strength. Waiting for a perfect time is self-deception; crisis arrives suddenly. The "well" symbolizes all last-minute remedies and late spiritual regrets that come when the house is already burning. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In daily life, this applies to health, relationships, and inner freedom. People postpone medical care, honest conversations, and spiritual practice until problems become emergencies. The verse asks for a reversal: treat the present as the right time. In the language of ਵਿਵੇਕ (discernment), do the highest-priority work first.

Practice: choose one "highest good" action you keep delaying - meditation, study, repairing a relationship, or simplifying life. Do a small version today, not tomorrow. Then schedule it into your week as non-negotiable. ਵੈਰਾਗ੍ਯ grows not from dramatic renunciation, but from consistent priority.

ਤਪਸ੍ਯਂਤਃ ਸਂਤਃ ਕਿਂ ਅਧਿਨਿਵਸਾਮਃ ਸੁਰਨਦੀਂ
ਗੁਣੋਦਾਰਾਂਦਾਰਾਨੁਤ ਪਰਿਚਰਾਮਃ ਸਵਿਨਯਮ੍ ।
ਪਿਬਾਮਃ ਸ਼ਾਸ੍ਤ੍ਰੌਘਾਨੁਤਵਿਵਿਧਕਾਵ੍ਯਾਮ੍ਰੁਰੁਇਤਰਸਾਨ੍
ਨ ਵਿਦ੍ਮਃ ਕਿਂ ਕੁਰ੍ਮਃ ਕਤਿਪਯਨਿਮੇਸ਼ਾਯੁਸ਼ਿ ਜਨੇ ॥ 3.76 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਤਪਸ੍ਯਂਤਃ - practicing austerity; disciplined striving
ਸਂਤਃ - good people; seekers
ਕਿਮ੍ - what?
ਅਧਿਨਿਵਸਾਮਃ - shall we live/dwell?
ਸੁਰਨਦੀਂ - the heavenly river
ਗੁਣ - virtues
ਉਦਾਰਾਨ੍ - noble; generous
ਦਾਰਾਨ੍ - wives
ਉਤ - or else
ਪਰਿਚਰਾਮਃ - shall we serve?
ਸਵਿਨਯਂ - humbly; with respect
ਪਿਬਾਮਃ - shall we drink?
ਸ਼ਾਸ੍ਤ੍ਰ - scripture
ਓਘਃ - flood; stream; multitude
ਸ਼ਾਸ੍ਤ੍ਰੌਘ੍ਹਾਨ੍ - streams/multitude of scriptures
ਉਤ - or
ਵਿਵਿਦ - various
ਕਾਵ੍ਯ - poetry
ਅਮ੍ਰੁਰੁਇਤ - nectar
ਰਸ - essence; taste
ਕਾਵ੍ਯਾਮ੍ਰੁਰੁਇਤਰਸਾਨ੍ - the nectar-essences of poetry
ਨ - not
ਵਿਦ੍ਮਃ - we know
ਕਿਮ੍ - what
ਕੁਰ੍ਮਃ - shall we do?
ਕਤਿਪਯ - a few
ਨਿਮੇਸ਼ - eye-blink
ਆਯੁਸ਼ਿ - in the lifespan
ਜਨੇ - in life; in this world

Translation (ਭਾਵਾਰ੍ਥ):
We ascetics do not know what to do in this life that lasts only a few blinks: should we dwell by the heavenly river, or serve our virtuous wives with humility, or drink the streams of scriptures, or the nectar-essence of various poems?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse captures a very human dilemma: too many worthy options, too little time. One can imagine a life of solitude, a life of devoted household responsibility, a life of study, or a life of refined enjoyment of art. Bhartruhari's sting is in the last line: life is only a few ਨਿਮੇਸ਼ਾਃ (eye-blinks). Indecision itself becomes the loss. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is also a modern problem of abundance. With endless content and endless "paths", people keep sampling and never committing. The verse suggests that the right response to short life is not frantic consumption but clear prioritization: choose what actually frees the mind and let other goods support that choice, not replace it. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: pick one primary aim for the next 30 days (spiritual practice, service, study, or health). Commit to a daily minimum. Allow other activities, but only after the minimum is done. This simple ordering transforms scattered effort into ਤਪਸ੍ (disciplined heat) that produces real change.

ਦੁਰਾਰਾਧ੍ਯਾਸ਼੍ਚਾਮੀ ਤੁਰਗਚਲਚਿਤ੍ਤਾਃ ਕ੍ਸ਼ਿਤਿਭੁਜੋ
ਵਯਂ ਤੁ ਸ੍ਥੂਲੇਚ੍ਛਾਃ ਸੁਮਹਤਿ ਫਲੇ ਬਦ੍ਧਮਨਸਃ ।
ਜਰਾ ਦੇਹਂ ਮ੍ਰੁਰੁਇਤ੍ਯੁਰ੍ਹਰਤਿ ਦਯਿਤਂ ਜੀਵਿਤਂ ਇਦਂ
ਸਖੇ ਨਾਨ੍ਯਚ੍ਛ੍ਰੇਯੋ ਜਗਤਿ ਵਿਦੁਸ਼ੇ਽ਨ੍ਯਤ੍ਰ ਤਪਸਃ ॥ 3.77 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਦੁਰਾਰਾਧ੍ਯਾਃ - hard to please; difficult to propitiate
ਚ - and
ਅਮੀ - these
ਤੁਰਗ - horse
ਚਲ - moving; restless
ਚਿਤ੍ਤਾਃ - minds
ਕ੍ਸ਼ਿਤਿਭੁਜਾਃ - kings; rulers
ਵਯਂ - we
ਤੁ - however
ਸ੍ਥੂਲ - gross; coarse
ਇਚ੍ਛਾਃ - desires
ਸੁਮਹਤਿ - very great
ਫਲੇ - in the result
ਬਦ੍ਧ - bound; tied
ਮਨਸਃ - minds
ਜਰਾ - old age
ਦੇਹਂ - body
ਮ੍ਰੁਤ੍ਯੁਃ - death
ਹਰਤਿ - takes away
ਦਯਿਤਂ - dear; beloved
ਜੀਵਿਤਂ - life
ਇਦਂ - this
ਸਖੇ - O friend
ਨ - not
ਅਨ੍ਯਤ੍ - other
ਸ਼੍ਰੇਯਃ - good; welfare
ਜਗਤਿ - in the world
ਵਿਦੁਸ਼ੇ - for the wise
ਅਨ੍ਯਤ੍ਰ - other than; except
ਤਪਸਃ - austerity; disciplined practice

Translation (ਭਾਵਾਰ੍ਥ):
These rulers are hard to please, their minds as restless as a moving horse; and we, with coarse desires, keep our minds bound to huge results. Old age takes the body, death takes this dear life. Friend, for the wise there is no better good in the world than disciplined striving.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is brutally practical. Chasing the favor of kings (or any powerful person) is exhausting because their minds are restless and their approval is unstable. At the same time, our own desires are "sthUla" (coarse) in the sense that they demand large outcomes. Meanwhile, time is doing its work: old age takes the body, death takes life. So the one reliable investment is ਤਪਸ੍ - disciplined practice that builds inner strength and reduces dependence. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In contemporary settings, this often shows up as career and social anxiety: living for performance reviews, networking, and the fickle moods of gatekeepers. The verse does not say "quit life"; it says stop making your dignity depend on approval. When you cultivate discipline, skill, and inner steadiness, you become harder to manipulate and easier to respect - including by yourself. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: identify one place where you flatter, compromise values, or overwork just to be liked. Replace one such action with one act of ਤਪਸ੍ (disciplined heat): a boundary, a truthful statement, or consistent practice. Add a daily anchor (study, meditation, exercise) that you do regardless of praise. This trains freedom in the only way it can be trained: by repetition.

ਮਾਨੇ ਮ੍ਲਾਯਿਨਿ ਖਂਡਿਤੇ ਚ ਵਸੁਨਿ ਵ੍ਯਰ੍ਥੇ ਪ੍ਰਯਾਤੇ਽ਰ੍ਥਿਨਿ
ਕ੍ਸ਼ੀਣੇ ਬਂਧੁਜਨੇ ਗਤੇ ਪਰਿਜਨੇ ਨਸ਼੍ਟੇ ਸ਼ਨੈਰ੍ਯੌਵਨੇ ।
ਯੁਕ੍ਤਂ ਕੇਵਲਂ ਏਤਦੇਵ ਸੁਧਿਯਾਂ ਯਜ੍ਜਹ੍ਨੁਕਨ੍ਯਾਪਯਃਪੂਤਾਗ੍ਰਾਵ
ਗਿਰੀਂਦ੍ਰਕਂਦਰਤਟੀਕੁਂਜੇ ਨਿਵਾਸਃ ਕ੍ਵਚਿਥ੍ ॥ 3.78 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਮਾਨੇ - when honor/pride
ਮ੍ਲਾਯਿਨਿ - withers; fades
ਖਂਡਿਤੇ - is broken; ruined
ਚ - and
ਵਸੁਨਿ - when wealth
ਵ੍ਯਰ੍ਥੇ - becomes useless; is squandered
ਪ੍ਰਯਾਤੇ - has gone
ਅਰ੍ਥਿਨਿ - when the seeker/supplicant (flatterer) departs (in verse: ਪ੍ਰਯਾਤੇ਽ਰ੍ਥਿਨਿ)
ਕ੍ਸ਼ੀਣੇ - dwindled
ਬਂਧੁਜਨੇ - when friends/kinsmen are diminished
ਗਤੇ - have gone
ਪਰਿਜਨੇ - when attendants/dependents have gone
ਨਸ਼੍ਟੇ - are lost
ਸ਼ਨੈਰ੍ - slowly
ਯੌਵਨੇ - when youth is lost
ਯੁਕ੍ਤਂ - proper; fitting
ਕੇਵਲਂ - only
ਏਤਦੇਵ - just this
ਸੁਧਿਯਾਂ - for the wise
ਯਤ੍ - that which
ਜਹ੍ਨੁਕਨ੍ਯਾ - the Ganga ("daughter of Jahnu")
ਪਯਃ - water
ਪੂਤ - purified
ਗ੍ਰਾਵ - rocks
ਪੂਤਾਗ੍ਰਾਵ - rocks purified (by that water)
ਗਿਰੀਂਦ੍ਰ - king of mountains (Himalayas)
ਕਂਦਰ - cave
ਤਟੀ - slope; bank; hillside
ਕੁਂਜੇ - in a grove/thicket
ਨਿਵਾਸਃ - dwelling; residence
ਕ੍ਵਚਿਤ੍ - somewhere

Translation (ਭਾਵਾਰ੍ਥ):
When honor fades, wealth is ruined, and those who once sought you disappear; when friends diminish, dependents depart, and youth slowly vanishes - the wise have only one fitting course: to live somewhere in a Himalayan cave-grove whose rocks are sanctified by the waters of the Ganga.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse describes the collapse of the usual props of identity: pride, money, admirers, companions, and youth. When these fade, a person is forced to see what was real and what was borrowed. Bhartruhari says the wise do not wait for collapse; they pre-empt it by choosing simplicity and inner anchoring. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

For many people today, this happens as burnout, retirement, or a sudden change in status. When the "crowd" is gone, you discover whether you have a life or only a performance. The Himalaya and Ganga imagery points to an alternative: return to what is pure, quiet, and essential. Even if you cannot relocate physically, you can relocate psychologically by reducing dependence on applause. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: create one simple refuge in your week - a "cave time" with no social validation seeking: nature walk, meditation, study, or quiet service. Also, reduce one status-expense that forces you into exhausting comparison. This is how ਵੈਰਾਗ੍ਯ becomes freedom rather than bitterness.

ਰਮ੍ਯਾਸ਼੍ਚਂਦ੍ਰਮਰੀਚਯਸ੍ਤ੍ਰੁਰੁਇਣਵਤੀ ਰਮ੍ਯਾ ਵਨਾਂਤਸ੍ਥਲੀ
ਰਮ੍ਯਂ ਸਾਧੁਸਮਾਗਮਾਗਤਸੁਖਂ ਕਾਵ੍ਯੇਸ਼ੁ ਰਮ੍ਯਾਃ ਕਥਾਃ ।
ਕੋਪੋਪਾਹਿਤਬਾਸ਼੍ਪਬਿਂਦੁਤਰਲਂ ਰਮ੍ਯਂ ਪ੍ਰਿਯਾਯਾ ਮੁਖਂ
ਸਰ੍ਵਂ ਰਮ੍ਯਂ ਅਨਿਤ੍ਯਤਾਂ ਉਪਗਤੇ ਚਿਤ੍ਤੇ ਨ ਕਿਂਚਿਤ੍ਪੁਨਃ ॥ 3.79 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਰਮ੍ਯਾਃ - delightful; charming
ਚਂਦ੍ਰ - moon
ਮਰੀਚਯਃ - rays
ਤ੍ਰੁਰੁਇਣਵਤੀ - grassy
ਵਨਾਂਤਸ੍ਥਲੀ - forest ground/region
ਰਮ੍ਯਂ - delightful
ਸਾਧੁ - saintly person
ਸਮਾਗਮ - meeting; company
ਆਗਤ - obtained; arising from
ਸੁਖਂ - joy
ਕਾਵ੍ਯੇਸ਼ੁ - in poetry
ਰਮ੍ਯਾਃ - delightful
ਕਥਾਃ - stories; narratives
ਕੋਪ - indignation; anger
ਉਪਾਹਿਤ - accompanied by; suffused with
ਬਾਸ਼੍ਪ - tears
ਬਿਂਦੁ - drops
ਤਰਲਂ - shimmering; tremulous
ਪ੍ਰਿਯਾਯਾਃ - of the beloved
ਮੁਖਂ - face
ਸਰ੍ਵਂ - all
ਰਮ੍ਯਂ - delightful
ਅਨਿਤ੍ਯਤਾਂ - impermanence
ਉਪਗਤੇ - when it has been realized; when it has entered
ਚਿਤ੍ਤੇ - in the mind
ਨ - not
ਕਿਂਚਿਤ੍ - anything
ਪੁਨਃ - again

Translation (ਭਾਵਾਰ੍ਥ):
Moonbeams on grass are charming; the forest is charming; the joy of meeting the wise is charming; stories in poetry are charming; even a beloved's face shimmering with tear-drops of indignation is charming. But once the mind has truly absorbed impermanence, nothing charms it again in the same way.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse describes a shift of taste. When impermanence is only an idea, the world remains intoxicating. When impermanence becomes a felt recognition, the same things lose their spell. This is not necessarily sadness; it can be sobriety - the mind stops being bribed by surfaces. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

Many people experience this after loss, illness, or deep disappointment: pleasures remain pleasant, but they no longer feel ultimate. The verse warns against clinging to charm as if it were meaning. When the mind matures, it asks for something deeper than aesthetic or emotional stimulation. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: notice one "charm" you chase to escape discomfort - entertainment, romance, gossip, even poetic nostalgia. Enjoy it if appropriate, but do not lean on it as a refuge. Add a daily contemplation of change: remind yourself that every experience passes. Over time, this produces ਵੈਰਾਗ੍ਯ without becoming cold.

ਰਮ੍ਯਂ ਹਰ੍ਮ੍ਯਤਲਂ ਨ ਕਿਂ ਵਸਤਯੇ ਸ਼੍ਰਵ੍ਯਂ ਨ ਗੇਯਾਦਿਕਂ
ਕਿਂ ਵਾ ਪ੍ਰਾਣਸਮਾਸਮਾਗਮਸੁਖਂ ਨੈਵਾਧਿਕਪ੍ਰੀਤਯੇ ।
ਕਿਂਤੁ ਭ੍ਰਾਂਤਪਤਂਗਕ੍ਸ਼ਪਵਨਵ੍ਯਾਲੋਲਦੀਪਾਂਕੁਰਚ੍ਛਾਯਾ
ਚਂਚਲਂ ਆਕਲਯ੍ਯ ਸਕਲਂ ਸਂਤੋ ਵਨਾਂਤਂ ਗਤਾਃ ॥ 3.80 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 22 + 27 + 27 + 21 ਮਾਤ੍ਰਾਃ (total 97); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਰਮ੍ਯਂ - pleasant; delightful
ਹਰ੍ਮ੍ਯ - mansion; palace
ਤਲਂ - terrace; floor
ਨ - not
ਕਿਮ੍ - what? (as "is it not?")
ਵਸਤਯੇ - for living
ਸ਼੍ਰਵ੍ਯਂ - pleasant to hear
ਗੇਯ - singable; music
ਆਦਿਕਂ - and so on
ਕਿਂ ਵਾ - or what?
ਪ੍ਰਾਣ - life
ਸਮਾ - equal to
ਸਮਾਗਮ - company; meeting
ਸੁਖਂ - joy
ਪ੍ਰਾਣਸਮਾਸਮਾਗਮਸੁਖਂ - the joy of company as dear as life
ਨ - not
ਏਵ - indeed
ਅਧਿਕ - great; excessive
ਪ੍ਰੀਤਯੇ - for pleasure
ਕਿਂਤੁ - but
ਭ੍ਰਾਂਤ - delirious; deluded; hovering
ਪਤਂਗ - moth
ਕ੍ਸ਼ਪਾ - night
ਵਨ - forest
ਪਵਨ - wind
ਕ੍ਸ਼ਪਵਨਪਵਨ - the forest-wind of the night (in verse compound)
ਵ੍ਯਾਲੋਲ - shaken; wavering
ਦੀਪ - lamp
ਅਂਕੁਰ - sprout; flame
ਦੀਪਾਂਕੁਰ - lamp-flame
ਚ੍ਛਾਯਾ - shadow
ਚਂਚਲਂ - fickle; unsteady
ਆਕਲਯ੍ਯ - having understood; having realized
ਸਕਲਂ - all
ਸਂਤਃ - wise ones
ਵਨਾਂਤਂ - to the forest
ਗਤਾਃ - went

Translation (ਭਾਵਾਰ੍ਥ):
Isn't living on a palace-terrace delightful? Isn't music delightful? Isn't the joy of company as dear as life the greatest pleasure? Yet the wise, realizing that all this is as fickle as the shadow of a lamp-flame shaken by a night-forest wind around a hovering moth, have gone to the forest.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse concedes that comfort, music, and intimate company are genuinely pleasant. The problem is not pleasure; the problem is its instability and the dependence it creates. Bhartruhari says the wise leave not because they hate life, but because they have seen how quickly the "palace" mood collapses - like a shadow flickering with every gust in a dark forest night. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In present-day terms, this describes the treadmill of lifestyle upgrades. People build a life that requires constant stimulation and constant income, and then feel trapped by the very comforts they chased. The verse points to another kind of wealth: ਸ੍ਵਾਤਂਤ੍ਰ੍ਯ (inner freedom). When needs are simpler, the mind has room to become quiet, and choices become less fear-driven.

Practice: run an experiment in sufficiency. For one week, reduce optional entertainment and spending, and add a daily period of quiet (walk, reading, meditation). Observe whether your nervous system becomes calmer. If it does, you have found the direction of ਸਂਤੋਸ਼ (contentment) that the verse is pointing to.

ਆ ਸਂਸਾਰਾਤ੍ਤ੍ਰਿਭੁਵਨਂ ਇਦਂ ਚਿਨ੍ਵਤਾਂ ਤਾਤ੍ਤਾਦ੍ਰੁਰੁਇਙ੍ਨੈਵਾਸ੍ਮਾਕਂ
ਨਯਨਪਦਵੀਂ ਸ਼੍ਰੋਤ੍ਰਮਾਰ੍ਗਂ ਗਤੋ ਵਾ ।
ਯੋ਽ਯਂ ਧਤ੍ਤੇ ਵਿਸ਼ਯਕਰਿਣੋ ਗਾਢਗੂਢਾਭਿਮਾਨਕ੍ਸ਼ੀਵਸ੍ਯਾਂਤਃ
ਕਰਣਕਰਿਣਃ ਸਂਯਮਾਲਾਨਲੀਲਾਮ੍ ॥ 3.81 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 29 + 18 + 30 + 17 ਮਾਤ੍ਰਾਃ (total 94); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਆ - from; since
ਸਂਸਾਰਾਤ੍ - from the beginning of worldly existence
ਤ੍ਰਿਭੁਵਨਂ - the three worlds
ਇਦਂ - this
ਚਿਨ੍ਵਤਾਂ - of those searching
ਤਾਤ - dear one; O son (in verse: ਤਾਤ੍ within ਤਾਤ੍ਤਾਦ੍ਰੁਰੁਇਙ੍)
ਤਾਦ੍ਰੁਰੁਇਙ੍ - like that; of that kind
ਨ - not
ਏਵ - indeed
ਅਸ੍ਮਾਕਂ - of us; for us
ਨਯਨ - eyes
ਪਦਵੀਂ - range; path
ਸ਼੍ਰੋਤ੍ਰ - ear
ਮਾਰ੍ਗਂ - path; range
ਗਤਃ - has gone; has reached
ਵਾ - or
ਯਃ - which
ਅਯਂ - this (in verse: ਯੋ਽ਯਂ)
ਧਤ੍ਤੇ - holds; bears; places
ਵਿਸ਼ਯ - sense-objects
ਕਰਿਣੀ - she-elephant (feminine elephant)
ਵਿਸ਼ਯਕਰਿਣੀ - the she-elephant of sense-objects (metaphor for temptations)
ਗਾਢ - deep
ਗੂਢ - hidden
ਅਭਿਮਾਨ - ego; pride
ਕ੍ਸ਼ੀਵ - intoxicated
ਗਾਢਗੂਢਾਭਿਮਾਨਕ੍ਸ਼ੀਵਃ - intoxicated by deep-hidden ego
ਅਂਤਃਕਰਣ - inner instrument; mind
ਕਰਿ - elephant
ਅਂਤਃਕਰਣਕਰਿ - the "inner elephant" (the mind)
ਸਂਯਮ - restraint; self-control
ਆਲਾਨ - an elephant-post/stake (used to tie/control elephants)
ਲੀਲਾਂ - sport; play; function
ਸਂਯਮਾਲਾਨਲੀਲਾਂ - the play/function of being a restraint-stake

Translation (ਭਾਵਾਰ੍ਥ):
From the beginning of worldly life, searching all three worlds, dear one, we have not seen or heard anything like this: the worship that acts like a restraint-stake for the inner mind, intoxicated by deep-hidden ego and drawn by the she-elephant of sense-objects.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse (traditionally introduced as ਸ਼ਿਵਾਰ੍ਚਨਂ, "worship of Shiva") praises devotion as a technology of mind-training. The mind is compared to an elephant: powerful, stubborn, and easily intoxicated by ਵਿਸ਼ਯ (sense-objects). The key image is ਆਲਾਨ - the post that can steady an elephant. Worship, done sincerely, becomes that steadying center.

In everyday life, the mind also needs an ਆਲਾਨ. Without a center, it runs toward cravings, anxieties, and status games. A stable practice - prayer, meditation, mantra, or disciplined values - creates a "post" that the mind can return to when it is pulled. Advaita does not deny devotion; it refines it: worship becomes a way to purify attention so that self-knowledge can dawn.

Practice: choose one simple daily act of devotion and make it non-negotiable (a short chant, a lamp, a few minutes of meditation). When you feel pulled by temptation or ego, return to that anchor immediately instead of negotiating. Over time, you will notice the elephant-mind becomes less intoxicated and more trainable - which is the practical beginning of ਵੈਰਾਗ੍ਯ.

ਯਦੇਤਤ੍ਸ੍ਵਚ੍ਛਂਦਂ ਵਿਹਰਣਂ ਅਕਾਰ੍ਪਣ੍ਯਂ ਅਸ਼ਨਂ
ਸਹਾਰ੍ਯੈਃ ਸਂਵਾਸਃ ਸ਼੍ਰੁਤਂ ਉਪਸ਼ਮੈਕਵ੍ਰਤਫਲਮ੍ ।
ਮਨੋ ਮਂਦਸ੍ਪਂਦਂ ਬਹਿਰਪਿ ਚਿਰਸ੍ਯਾਪਿ ਵਿਮ੍ਰੁਰੁਇਸ਼ਨ੍ਨ
ਜਾਨੇ ਕਸ੍ਯੈਸ਼ਾ ਪਰਿਣਤਿਰੁਦਾਰਸ੍ਯ ਤਪਸਃ ॥ 3.82 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਯਤ੍ - that which
ਏਤਤ੍ - this
ਸ੍ਵਚ੍ਛਂਦਂ - free-willed; at one's own pleasure
ਵਿਹਰਣਂ - wandering; moving about
ਅਕਾਰ੍ਪਣ੍ਯਂ - without miserliness; without meanness
ਅਸ਼ਨਂ - eating
ਸਹ - with
ਆਰ੍ਯੈਃ - noble/saintly people
ਸਂਵਾਸਃ - dwelling together; company
ਸ਼੍ਰੁਤਂ - what is heard; sacred teaching; wisdom
ਉਪਸ਼ਮ - quieting; cessation of agitation
ਏਕ - one
ਵ੍ਰਤ - vow
ਫਲਂ - fruit; result
ਉਪਸ਼ਮੈਕਵ੍ਰਤਫਲਂ - the fruit of the single vow of tranquility
ਮਨਃ - mind
ਮਂਦਸ੍ਪਂਦਂ - gently pulsing; with little movement (calm)
ਬਹਿਃ - outwardly; externally
ਅਪਿ - even
ਚਿਰਸ੍ਯ - for a long time
ਵਿਮ੍ਰੁਰੁਇਸ਼ਨ੍ - reflecting; considering
ਨ - not
ਜਾਨੇ - I know
ਕਸ੍ਯ - whose
ਏਸ਼ਾ - this
ਪਰਿਣਤਿਃ - culmination; outcome
ਉਦਾਰਸ੍ਯ - of a great one; of lofty austerity
ਤਪਸਃ - of austerity

Translation (ਭਾਵਾਰ੍ਥ):
This free wandering, this eating without meanness, this company of the noble, and this learning - all yield the single fruit of tranquility. Even after long reflection, I cannot tell whose great austerity has ripened into such an outcome.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse observes that the fruit of a well-ordered life is a calm mind. Freedom of movement, simple generosity in food, good company, and study are not "luxuries"; they are conditions that reduce friction. When the mind is not constantly provoked, ਉਪਸ਼ਮ (quieting) becomes natural. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is an important lesson in practice: peace is not only a mystical event; it is also the result of environment and habit. If your days are full of noise, greed, and bad company, meditation will feel like wrestling. If your days are simple, honest, and supported by wise inputs, meditation becomes easier. Spiritual life is not only about willpower; it is about choosing the right conditions. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: redesign one part of your day to favor ਉਪਸ਼ਮ. Reduce one noisy input, eat a simpler meal without guilt, and spend time with one "arya" influence (a teacher, a good book, a calm friend). The mind becomes ਮਂਦਸ੍ਪਂਦ (less agitated) when you stop feeding agitation.

ਜੀਰ੍ਣਾ ਏਵ ਮਨੋਰਥਾਸ਼੍ਚ ਹ੍ਰੁਰੁਇਦਯੇ ਯਾਤਂ ਚ ਤਦ੍ਯੌਵਨਂ
ਹਂਤਾਂਗੇਸ਼ੁ ਗੁਣਾਸ਼੍ਬਂਧ੍ਯਫਲਤਾਂ ਯਾਤਾ ਗੁਣਜ੍ਞੈਰ੍ਵਿਨਾ ।
ਕਿਂ ਯੁਕ੍ਤਂ ਸਹਸਾਭ੍ਯੁਪੈਤਿ ਬਲਵਾਨ੍ਕਾਲਃ ਕ੍ਰੁਰੁਇਤਾਂਤੋ਽ਕ੍ਸ਼ਮੀ
ਹਾ ਜ੍ਞਾਤਂ ਮਦਨਾਂਤਕਾਂਘ੍ਰਿਯੁਗਲਂ ਮੁਕ੍ਤ੍ਵਾਸ੍ਤਿ ਨਾਨ੍ਯੋ ਗਤਿਃ ॥ 3.83 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 27 + 26 + 26 + 26 ਮਾਤ੍ਰਾਃ (total 105); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਜੀਰ੍ਣਾਃ - worn out
ਏਵ - indeed
ਮਨੋਰਥਾਃ - fantasies; longings
ਚ - and
ਹ੍ਰੁਰੁਇਦਯੇ - in the heart
ਯਾਤਂ - has gone
ਚ - and
ਤਤ੍ - that
ਯੌਵਨਂ - youth
ਹਂਤਾ - alas!
ਅਂਗੇਸ਼ੁ - in the limbs/body
ਗੁਣਾਃ - virtues
ਬਂਧ੍ਯ - barren
ਫਲ - fruit
ਬਂਧ੍ਯਫਲਤਾਂ - barrenness/fruitlessness
ਯਾਤਾਃ - have become
ਗੁਣਜ੍ਞੈਃ - by those who recognize virtue
ਵਿਨਾ - without
ਕਿਮ੍ - what?
ਯੁਕ੍ਤਂ - proper
ਸਹਸਾ - suddenly; quickly
ਅਭ੍ਯੁਪੈਤਿ - approaches; comes near
ਬਲਵਾਨ੍ - powerful
ਕਾਲਃ - time
ਕ੍ਰੁਰੁਇਤਾਂਤਃ - death; the end-maker
ਅਕ੍ਸ਼ਮੀ - unforgiving; relentless
ਹਾ - alas!
ਜ੍ਞਾਤਂ - known; realized
ਮਦਨ - Cupid; desire
ਅਂਤਕ - destroyer
ਅਂਘ੍ਰਿ - feet
ਯੁਗਲਂ - pair
ਮਦਨਾਂਤਕਾਂਘ੍ਰਿਯੁਗਲਂ - the pair of feet of the Destroyer of desire (Shiva)
ਮੁਕ੍ਤ੍ਵਾ - leaving aside; except for
ਅਸ੍ਤਿ - there is
ਨ - not
ਅਨ੍ਯਾ - other
ਗਤਿਃ - way; refuge

Translation (ਭਾਵਾਰ੍ਥ):
Desires have worn out and youth has departed; virtues have become fruitless when there are no people who recognize them. Relentless death approaches quickly - what is the right course? Alas, apart from taking refuge at the feet of the Destroyer of desire, there is no other way.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse describes the pain of late realization: when the body weakens and time accelerates, old longings lose their sweetness. Even "virtue" can feel fruitless if it was secretly done for recognition. Bhartruhari then points to a refuge that does not depend on health, youth, or applause: devotion that turns the mind toward what is beyond change. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is also a warning to not postpone the essential. Time is ਅਕ੍ਸ਼ਮੀ (unforgiving) - it does not negotiate. If you wait for old age to seek depth, you may find the mind too tired and habits too strong. The verse is not fatalistic; it is urgent: begin now, while strength and clarity are available.

Practice: do one act of "recognition-free" virtue this week - help without being seen, speak truth without winning applause. Also, establish a daily refuge practice (chanting, meditation, prayer) so that devotion is not a last-minute emergency. This turns ਮਦਨਾਂਤਕ (the destroyer of desire) into a lived inner principle: desire loses power when the mind has a higher sweetness.

ਮਹੇਸ਼੍ਵਰੇ ਵਾ ਜਗਤਾਂ ਅਧੀਸ਼੍ਵਰੇ
ਜਨਾਰ੍ਦਨੇ ਵਾ ਜਗਦ੍ਅਂਤਰਾਤ੍ਮਨਿ ।
ਨ ਵਸ੍ਤੁਭੇਦਪ੍ਰਤਿਪਤ੍ਤਿਰਸ੍ਤਿ ਮੇ
ਤਥਾਪਿ ਭਕ੍ਤਿਸ੍ਤਰੁਣੇਂਦੁਸ਼ੇਖਰੇ ॥ 3.84 ॥

ਛਂਦਃ (ਵਂਸ਼ਸ੍ਥ): This is in ਵਂਸ਼ਸ੍ਥ (ਸਮ-ਵ੍ਰੁਰੁਇਤ੍ਤ) Chandas/Meter: 4 ਪਾਦਾਃ, 12 ਅਕ੍ਸ਼ਰਾਃ per ਪਾਦ; ਲਘੁ/ਗੁਰੁ pattern (per ਪਾਦ) is `LGLGGLLGLGLG`.

Meaning (ਪਦਾਰ੍ਥ):
ਮਹੇਸ਼੍ਵਰੇ - in Maheshvara (Shiva)
ਵਾ - or
ਜਗਤਾਂ - of the worlds
ਅਧੀਸ਼੍ਵਰੇ - in the Lord
ਜਨਾਰ੍ਦਨੇ - in Janardana (Vishnu)
ਵਾ - or
ਜਗਤ੍ - world
ਅਂਤਰਾਤ੍ਮਨਿ - in the inner Self
ਨ - not
ਵਸ੍ਤੁ - thing; reality
ਭੇਦ - difference
ਪ੍ਰਤਿਪਤ੍ਤਿਃ - cognition; understanding
ਅਸ੍ਤਿ - is
ਮੇ - for me
ਤਥਾਪਿ - even so
ਭਕ੍ਤਿਃ - devotion
ਤਰੁਣ - young
ਇਂਦੁ - moon
ਸ਼ੇਕਰਃ - crested; crowned
ਤਰੁਣੇਂਦੁਸ਼ੇਖਰੇ - in the moon-crested Lord (Shiva)

Translation (ਭਾਵਾਰ੍ਥ):
Whether it is Maheshvara, the Lord of worlds, or Janardana, the inner Self of the universe, I perceive no difference of reality. And yet my devotion is to the moon-crested one.

Commentary (ਅਨੁਸਂਧਾਨ):
This is a beautiful meeting of non-duality and devotion. The speaker says: whether you call the Supreme Maheshvara, Janardana, or the inner Self of the universe, the reality is one - there is no "thing-difference" in truth. Yet devotion still needs a form, and his heart naturally leans to the moon-crested Shiva. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

In lived religion, this prevents two common errors: sectarian rigidity and vague universalism. Non-duality does not require you to reject personal devotion; it invites you to see your chosen form as a doorway to the formless. At the same time, it protects you from contempt toward other forms, because the essence is not divided. Sa~gkarAcArya's ਭ੍ਹਜ ਗੋਵਿਂਦਮ੍ returns to this point often: do not postpone inner clarity for outer arrangements; convert insight into a small daily discipline.

Practice: keep one ਇਸ਼੍ਟਦੇਵਤਾ (chosen form of devotion) and be steady in practice. Alongside, cultivate the vision that the same Reality shines through different names and symbols. This combination - steadiness in practice and breadth in understanding - matures devotion into wisdom.

ਸ੍ਫੁਰਤ੍ਸ੍ਫਾਰਜ੍ਯੋਤ੍ਸ੍ਨਾਧਵਲਿਤਤਲੇ ਕ੍ਵਾਪਿ ਪੁਲਿਨੇ
ਸੁਖਾਸੀਨਾਃ ਸ਼ਾਂਤਧ੍ਵਂਤਿਸੁ ਰਜਨੀਸ਼ੁ ਦ੍ਯੁਸਰਿਤਃ ।
ਭਵਾਭੋਗੋਦ੍ਵਿਗ੍ਨਾਃ ਸ਼ਿਵ ਸ਼ਿਵ ਸ਼ਿਵੇਤ੍ਯੁਚ੍ਚਵਚਸਃ
ਕਦਾ ਯਾਸ੍ਯਾਮੋ਽ਤਰ੍ਗਤਬਹੁਲਬਾਸ਼੍ਪਾਕੁਲਦਸ਼ਾਮ੍ ॥ 3.85 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸ੍ਫੁਰਤ੍ - shining; flashing
ਸ੍ਫਾਰ - abundant; widespread
ਜ੍ਯੋਤ੍ਸ੍ਨਾ - moonlight
ਧਵਲਿਤ - whitened; bathed (in light)
ਤਲੇ - on the surface/ground
ਸ੍ਫੁਰਤ੍ਸ੍ਫਾਰਜ੍ਯੋਤ੍ਸ੍ਨਾਧਵਲਿਤਤਲੇ - on ground whitened by spreading moonlight
ਕ੍ਵਾਪਿ - somewhere
ਪੁਲਿਨੇ - on a sandbank/river-bank
ਸੁਖ - comfort; happiness
ਆਸੀਨਾਃ - sitting
ਸੁਖਾਸੀਨਾਃ - seated happily
ਸ਼ਾਂਤ - quiet; peaceful
ਧ੍ਵਨਿ - sound
ਸ਼ਾਂਤਧ੍ਵਂਤਿਸੁ - when sounds are quiet (in very peaceful nights)
ਰਜਨੀਸ਼ੁ - in the nights
ਦ੍ਯੁ - heaven
ਸਰਿਤ੍ - river
ਦ੍ਯੁਸਰਿਤਃ - of the heavenly river
ਭਵ - worldly existence
ਭੋਗ - experiences; pleasures
ਉਦ੍ਵਿਗ੍ਨਾਃ - distressed; disillusioned
ਉਚ੍ਚਾਵਚ - high and low; loud and soft; varied
ਵਚਃ - utterances
ਸ਼ਿਵ - Shiva (repeated in the verse)
ਉਚ੍ਚਵਚਸਃ - uttering in varied tones
ਕਦਾ - when?
ਯਾਸ੍ਯਾਮਃ - shall we reach?
ਅਂਤਰ੍ - within
ਗਤ - arisen; gone inside
ਬਹੁਲ - abundant; profuse
ਬਾਸ਼੍ਪ - tears
ਆਕੁਲ - flooded; agitated
ਦਸ਼ਾਂ - state
ਅਂਤਰ੍ਗਤਬਹੁਲਬਾਸ਼੍ਪਾਕੁਲਦਸ਼ਾਂ - the state flooded with abundant inner tears

Translation (ਭਾਵਾਰ੍ਥ):
When will we, weary of worldly experience, sit happily on some moonlit river-bank in silent nights, repeating "Shiva, Shiva" in varied tones, and reach that inner state flooded with abundant tears?

Commentary (ਅਨੁਸਂਧਾਨ):
This is the voice of longing, not of complaint. The verse describes a heart that has tasted the world and is no longer satisfied by it, and therefore turns with intensity toward the Divine. The moonlit river-bank and quiet nights are not only scenic; they are symbols of a mind that has become calm enough for devotion to deepen. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

The "abundant tears" are not sentimentality; they are a sign of inner softening. When the ego loosens, the heart becomes capable of gratitude, surrender, and honest feeling. In Advaita, even devotion has a purpose: it purifies the mind so that knowledge can become steady. Tears here mark the melting of resistance. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: create a small, steady devotional setting: a quiet time, a simple chant, and a space with minimal noise. Do not chase emotion; chase sincerity. When the mind is tired of life's noise, let it return to the simple repetition of the name. Over time, this becomes ਅਨੁਸਂਧਾਨ (continuous inner recollection), not a passing mood.

ਮਹਾਦੇਵੋ ਦੇਵਃ ਸਰਿਦਪਿ ਚ ਸੈਸ਼ਾ ਸੁਰਸਰਿਦ੍ਗੁਹਾ
ਏਵਾਗਾਰਂ ਵਸਨਂ ਅਪਿ ਤਾ ਏਵ ਹਰਿਤਃ ।
ਸੁਹ੍ਰੁਰੁਇਦਾ ਕਾਲੋ਽ਯਂ ਵ੍ਰਤਂ ਇਦਂ ਅਦੈਨ੍ਯਵ੍ਰਤਂ ਇਦਂ
ਕਿਯਦ੍ਵਾ ਵਕ੍ਸ਼੍ਯਾਮੋ ਵਟਵਿਟਪ ਏਵਾਸ੍ਤੁ ਦਯਿਤਾ ॥ 3.85.1 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਮਹਾਦੇਵਃ - Mahadeva (Shiva)
ਦੇਵਃ - the deity; the Lord
ਸਰਿਤ੍ - river
ਅਪਿ - also
ਚ - and
ਸਾ - that
ਏਸ਼ਾ - this
ਸੁਰਸਰਿਤ੍ - the divine river
ਗੁਹਾ - cave
ਏਵ - indeed
ਆਗਾਰਂ - house; home
ਵਸਨਂ - clothing
ਅਪਿ - also
ਤਾ - those
ਏਵ - indeed
ਹਰਿਤਃ - green (leaves/trees)
ਸੁਹ੍ਰੁਰੁਇਦਾ - as a friend
ਕਾਲਃ - time
ਅਯਂ - this
ਵ੍ਰਤਂ - vow; discipline
ਇਦਂ - this
ਅਦੈਨ੍ਯ - without poverty/humiliation; without begging
ਅਦੈਨ੍ਯਵ੍ਰਤਂ - the vow of dignified non-begging
ਕਿਯਤ੍ - how much?
ਵਾ - else
ਵਕ੍ਸ਼੍ਯਾਮਃ - shall we say?
ਵਟ - banyan tree
ਵਿਟਪਃ - tree; branch
ਏਵ - indeed
ਅਸ੍ਤੁ - let it be
ਦਯਿਤਾ - beloved

Translation (ਭਾਵਾਰ੍ਥ):
Mahadeva is our God, this river is the divine river, the cave itself is our home, and the green leaves and trees themselves are our clothing. Time is our friend; this is our vow of dignified non-begging. What more is there to say? Let the banyan tree itself be our beloved.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse shows renunciation as a change of definition. "Wealth" becomes water, shade, and shelter; "companionship" becomes time and a tree; "security" becomes the absence of dependency. The heart that can speak this way has stepped out of the marketplace of status. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In modern life, the forms will differ, but the principle is the same: define happiness in terms that do not require constant bargaining. When you reduce needs, you reduce fear. When you stop depending on other people's approval and money's whims, you recover dignity. This is the social side of ਵੈਰਾਗ੍ਯ: less dependence means more freedom.

Practice: choose one dependency that makes you anxious (a luxury, a habit, a social validation). Replace it with one simple support you can sustain anywhere: basic routines, nature, learning, prayer. Then treat time as a friend by using it deliberately. The mind becomes rich when it stops demanding the world to prove its worth.

ਵਿਤੀਰ੍ਣੇ ਸਰ੍ਵਸ੍ਵੇ ਤਰੁਣਕਰੁਣਾਪੂਰ੍ਣਹ੍ਰੁਰੁਇਦਯਾਃ
ਸ੍ਮਰਂਤਃ ਸਂਸਾਰੇ ਵਿਗੁਣਪਰਿਣਾਮਾਂ ਵਿਧਿਗਤਿਮ੍ ।
ਵਯਂ ਪੁਣ੍ਯਾਰਣ੍ਯੇ ਪਰਿਣਤਸ਼ਰਚ੍ਚਂਦ੍ਰਕਿਰਣਾਸ੍
ਤ੍ਰਿਯਾਮਾ ਨੇਸ੍ਯਾਮੋ ਹਰਚਰਣਚਿਂਤੈਕਸ਼ਰਣਾਃ ॥ 3.86 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਵਿਤੀਰ੍ਣੇ - having distributed; having given away
ਸਰ੍ਵਸ੍ਵੇ - all one's possessions
ਤਰੁਣ - youthful; tender
ਕਰੁਣਾ - compassion
ਪੂਰ੍ਣ - full
ਹ੍ਰੁਰੁਇਦਯਾਃ - hearts
ਸ੍ਮਰਂਤਃ - remembering
ਸਂਸਾਰੇ - in worldly life
ਵਿਗੁਣ - undesirable; sorrowful
ਪਰਿਣਾਮਂ - outcome; result (in verse: ਪਰਿਣਾਮਾਂ)
ਵਿਧਿ - fate; the order of things
ਗਤਿਂ - course; movement
ਵਯਂ - we
ਪੁਣ੍ਯ - holy
ਆਰਣ੍ਯੇ - in the forest
ਪਰਿਣਤ - matured; ripened
ਸ਼ਰਤ੍ - autumn
ਚਂਦ੍ਰ - moon
ਕਿਰਣਾਃ - rays
ਪਰਿਣਤਸ਼ਰਚ੍ਚਂਦ੍ਰਕਿਰਣਾਃ - like mellow autumn moonbeams
ਤ੍ਰਿਯਾਮਾ - night
ਨੇਸ੍ਯਾਮਃ - we shall spend
ਹਰ - Shiva
ਚਰਣ - feet
ਚਿਂਤਾ - contemplation
ਏਕ - only
ਸ਼ਰਣਾਃ - refuge; shelter

Translation (ਭਾਵਾਰ੍ਥ):
After giving away everything, with hearts full of tender compassion, remembering the sorrowful outcomes of worldly life and the course of fate, let us spend the nights in holy forests, mellow like autumn moonbeams, taking refuge only in contemplation of Shiva's feet.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse unites renunciation with compassion. Giving away possessions is not portrayed as anger toward the world, but as release from burden, so that the heart can become ਕਰੁਣਾਪੂਰ੍ਣ (full of compassion). The mature seeker remembers how quickly worldly life turns and chooses a quieter rhythm, where devotion becomes the only shelter. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

It also corrects a misunderstanding: ਵੈਰਾਗ੍ਯ is not dryness. When desire drops, kindness often grows because attention is no longer trapped in self-centered demand. The autumn moon imagery suggests a mind that is cooled, luminous, and steady - not burning with agitation.

Practice: simplify one possession-load (donate, declutter, reduce commitments). Use the freed space to do one compassionate act without display. Then sit for a few minutes in quiet recollection of your chosen refuge. When compassion and devotion move together, renunciation becomes wholesome rather than harsh.

ਕਦਾ ਵਾਰਾਣਸ੍ਯਾਂ ਅਮਰਤਟਿਨੀਰੋਧਸਿ ਵਸਨ੍
ਵਸਾਨਃ ਕੌਪੀਨਂ ਸ਼ਿਰਸਿ ਨਿਦਧਾਨੋ਽ਂਜਲਿਪੁਟਮ੍ ।
ਅਯੇ ਗੌਰੀਨਾਥ ਤ੍ਰਿਪੁਰਹਰ ਸ਼ਂਭੋ ਤ੍ਰਿਨਯਨ
ਪ੍ਰਸੀਦੇਤ੍ਯਾਕ੍ਰੋਸ਼ਨ੍ਨਿਮਿਸ਼ਂ ਇਵ ਨੇਸ਼੍ਯਾਮਿ ਦਿਵਸਾਨ੍ ॥ 3.87 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕਦਾ - when?
ਵਾਰਾਣਸ੍ਯਾਂ - in Varanasi
ਅਮਰ - heavenly; of the gods
ਤਟਿਨੀ - river
ਰੋਧਸ੍ - bank; shore
ਅਮਰਤਟਿਨੀਰੋਧਸਿ - on the banks of the celestial river
ਵਸਨ੍ - dwelling
ਵਸਾਨਃ - wearing
ਕੌਪੀਨਂ - loincloth
ਸ਼ਿਰਸਿ - on the head
ਨਿਦਧਾਨਃ - placing; holding
ਅਂਜਲਿਪੁਟਂ - folded hands
ਅਯੇ - O!
ਗੌਰੀਨਾਥ - Lord of Gauri (Shiva)
ਤ੍ਰਿਪੁਰਹਰ - slayer of Tripura (Shiva)
ਸ਼ਂਭੋ - O Shambho
ਤ੍ਰਿਨਯਨ - three-eyed
ਪ੍ਰਸੀਦ - be gracious
ਇਤਿ - thus
ਆਕ੍ਰੋਸ਼ਨ੍ - crying out; calling loudly
ਨਿਮਿਸ਼ਂ - an eye-blink
ਇਵ - like
ਨੇਸ਼੍ਯਾਮਿ - shall I spend
ਦਿਵਸਾਨ੍ - days

Translation (ਭਾਵਾਰ੍ਥ):
When will I live in Varanasi on the banks of the celestial river, wearing only a loincloth, holding folded hands above my head, and crying out, "O Lord of Gauri, slayer of Tripura, Shambho, three-eyed one, be gracious" - spending my days as if they were only a moment?

Commentary (ਅਨੁਸਂਧਾਨ):
This is a longing for a life where the main activity is remembrance. The outer images - Kashi, the river-bank, the loincloth, the folded hands - are symbols of inward surrender. The verse is not about tourism; it is about converting the whole day into prayer. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In practical life, most people will not relocate to Varanasi. But the deeper invitation remains: simplify, reduce distractions, and make devotion central. When Bhartruhari says a day becomes like a ਨਿਮਿਸ਼ (blink), he points to absorption - the mind is no longer weighed down by endless craving and worry.

Practice: create a daily "Kashi" window: a fixed time when you do not bargain with the mind. Sit, pray, chant, or contemplate - and let other tasks wait. Use the strongest name-forms that move your heart, and keep them alive through repetition. Over time, the day becomes lighter because the mind stops carrying unnecessary burdens.

ਉਦ੍ਯਾਨੇਸ਼ੁ ਵਿਚਿਤ੍ਰਭੋਜਨਵਿਧਿਸ੍ਤੀਵ੍ਰਾਤਿਤੀਵ੍ਰਂ ਤਪਃ
ਕੌਪੀਨਾਵਰਣਂ ਸੁਵਸ੍ਤ੍ਰਂ ਅਮਿਤਂ ਭਿਕ੍ਸ਼ਾਟਨਂ ਮਂਡਨਮ੍ ।
ਆਸਨ੍ਨਂ ਮਰਣਂ ਚ ਮਂਗਲਸਮਂ ਯਸ੍ਯਾਂ ਸਮੁਤ੍ਪਦ੍ਯਤੇ
ਤਾਂ ਕਾਸ਼ੀਂ ਪਰਿਹ੍ਰੁਰੁਇਤ੍ਯ ਹਂਤ ਵਿਬੁਧੈਰਨ੍ਯਤ੍ਰ ਕਿਂ ਸ੍ਥੀਯਤੇ ॥ 3.87.1 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਉਦ੍ਯਾਨੇਸ਼ੁ - in gardens
ਵਿਚਿਤ੍ਰ - varied; wonderful
ਭੋਜਨ - food
ਵਿਧਿਃ - manner; arrangement
ਵਿਚਿਤ੍ਰਭੋਜਨਵਿਧਿਃ - the variety of food-arrangements
ਤੀਵ੍ਰ - intense
ਅਤਿਤੀਵ੍ਰਂ - exceedingly intense
ਤਪਃ - austerity
ਕੌਪੀਨ - loincloth
ਆਵਰਣਂ - covering
ਸੁਵਸ੍ਤ੍ਰਂ - good garment
ਅਮਿਤਂ - limitless; abundant
ਭਿਕ੍ਸ਼ਾਟਨਂ - begging for alms
ਮਂਡਨਂ - ornament
ਆਸਨ੍ਨਂ - near; imminent
ਮਰਣਂ - death
ਚ - and
ਮਂਗਲ - auspicious
ਸਮਂ - equal to
ਯਸ੍ਯਾਂ - in which
ਸਮੁਤ੍ਪਦ੍ਯਤੇ - arises; happens
ਤਾਂ - that
ਕਾਸ਼ੀਂ - Kashi (Varanasi)
ਪਰਿਹ੍ਰੁਰੁਇਤ੍ਯ - having abandoned
ਹਂਤ - alas!
ਵਿਬੁਧੈਃ - by the wise
ਅਨ੍ਯਤ੍ਰ - elsewhere
ਕਿਮ੍ - what?
ਸ੍ਥੀਯਤੇ - can one stay?

Translation (ਭਾਵਾਰ੍ਥ):
In Kashi, even gardens feel like intense austerity, varied foods become a form of discipline, a loincloth counts as fine clothing, begging becomes an ornament, and death itself feels auspicious when it draws near. Alas, after leaving such Kashi, where else can the wise even stay?

Commentary (ਅਨੁਸਂਧਾਨ):
This verse praises a sacred environment that makes renunciation easier. In a place where death is visible and spirituality is the air, values invert: the simplest life feels rich, and what scares the worldly mind becomes auspicious. Bhartruhari is saying that surroundings shape mind; a holy atmosphere supports ਵੈਰਾਗ੍ਯ. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

The deeper meaning is psychological: if you live among constant consumption and distraction, even basic discipline feels painful. If you live among reminders of impermanence and purpose, discipline becomes natural. Kashi here represents a culture where the "final" questions are not hidden. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: you may not live in Kashi, but you can create a Kashi-like field. Spend time near what reminds you of truth: nature, elders, sacred texts, places of service. Reduce inputs that glamorize craving. When the environment supports remembrance, the mind needs less force to turn inward.

ਸ੍ਨਾਤ੍ਵਾ ਗਾਂਗੈਃ ਪਯੋਭਿਃ ਸ਼ੁਚਿਕੁਸੁਮਫਲੈਰਰ੍ਚਯਿਤ੍ਵਾ ਵਿਭੋ ਤ੍ਵਾ
ਧ੍ਯੇਯੇ ਧ੍ਯਾਨਂ ਨਿਵੇਸ਼੍ਯ ਕ੍ਸ਼ਿਤਿਧਰਕੁਹਰਗ੍ਰਾਵਪਰ੍ਯਂਕਮੂਲੇ ।
ਆਤ੍ਮਾਰਾਮਃ ਫਲਾਸ਼ੀ ਗੁਰੁਵਚਨਰਤਸ੍ਤ੍ਵਤ੍ਪ੍ਰਸਾਦਾਤ੍ਸ੍ਮਰਾਰੇ
ਦੁਃਖਂ ਮੋਕ੍ਸ਼੍ਯੇ ਕਦਾਹਂ ਸਮਕਰਚਰਣੇ ਪੁਂਸਿ ਸੇਵਾਸਮੁਤ੍ਥਮ੍ ॥ 3.88 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸ੍ਨਾਤ੍ਵਾ - after bathing
ਗਾਂਗੈਃ - of the Ganga
ਪਯੋਭਿਃ - with waters
ਸ਼ੁਚਿ - pure
ਕੁਸੁਮ - flowers
ਫਲੈਃ - with fruits
ਅਰ੍ਚਯਿਤ੍ਵਾ - having worshipped; having offered
ਵਿਭੋ - O Lord
ਤ੍ਵਾ - you
ਧ੍ਯੇਯੇ - in the object of meditation
ਧ੍ਯਾਨਂ - meditation
ਨਿਵੇਸ਼੍ਯ - placing; fixing
ਕ੍ਸ਼ਿਤਿਧਰ - mountain
ਕੁਹਰ - cave
ਗ੍ਰਾਵ - rock
ਪਰ੍ਯਂਕ - bed
ਮੂਲੇ - at the base
ਕ੍ਸ਼ਿਤਿਧਰਕੁਹਰਗ੍ਰਾਵਪਰ੍ਯਂਕਮੂਲੇ - at the root of a rock-bed in a mountain cave
ਆਤ੍ਮਾਰਾਮਃ - rejoicing in the Self; self-content
ਫਲਾਸ਼ੀ - living on fruits
ਗੁਰੁ - teacher
ਵਚਨ - words; instruction
ਰਤਃ - devoted to; delighting in
ਤ੍ਵਤ੍ਪ੍ਰਸਾਦਾਤ੍ - by your grace
ਸ੍ਮਰਾਰੇ - O enemy of Cupid (Shiva)
ਦੁਃਖਂ - sorrow
ਮੋਕ੍ਸ਼੍ਯੇ - will I be freed?
ਕਦਾ - when?
ਅਹਂ - I
ਸਮ - equal
ਕਰ - hand
ਚਰਣ - foot
ਸਮਕਰਚਰਣੇ - in a mere human ("having hands and feet") (in verse)
ਪੁਂਸਿ - in a man/person
ਸੇਵਾ - service
ਸਮੁਤ੍ਥਂ - arising from

Translation (ਭਾਵਾਰ੍ਥ):
After bathing in the waters of the Ganga and worshipping you with pure flowers and fruits, fixing meditation on you while seated on a rock-bed in a mountain cave, rejoicing in the Self, living on fruits, and delighting in the teacher's words - O enemy of desire, when will you free me by your grace from the sorrow that comes from serving a mere mortal?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse contrasts two kinds of service: dependence on worldly power versus devotion to the Divine. Serving the "person with hands and feet" means serving a mere mortal - especially the rich and influential - and the sorrow comes from dependence, insecurity, and compromise. Bhartruhari longs for a life where worship, meditation, and simplicity replace that dependence. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is highly relevant today in the language of "selling your soul". Many people endure humiliating workplaces or relationships because their needs are inflated and their identity depends on approval. The verse recommends a different refuge: reduce needs, increase inner joy, and let devotion become the center. When the mind tastes ਆਤ੍ਮਾਰਾਮ (self-contentment), it becomes less available for exploitation.

Practice: identify one relationship or context where you feel forced to serve against your values. Reduce one dependency that fuels that fear (expense, status need, people-pleasing). Add one daily devotion practice and one self-inquiry question: "What am I afraid will happen if I stop chasing approval?" Let that clarity loosen the knot that creates ਦੁਃਖ.

ਏਕਾਕੀ ਨਿਃਸ੍ਪ੍ਰੁਰੁਇਹਃ ਸ਼ਾਂਤਃ ਪਾਣਿਪਾਤ੍ਰੋ ਦਿਗਂਬਰਃ ।
ਕਦਾ ਸ਼ਂਭੋ ਭਵਿਸ਼੍ਯਾਮਿ ਕਰ੍ਮਨਿਰ੍ਮੂਲਨਕ੍ਸ਼ਮਃ ॥ 3.89 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਏਕਾਕੀ - alone; solitary
ਨਿਃਸ੍ਪ੍ਰੁਰੁਇਹਃ - without craving; desireless
ਸ਼ਾਂਤਃ - peaceful; calm
ਪਾਣਿ - hand
ਪਾਤ੍ਰਃ - vessel; bowl
ਪਾਣਿਪਾਤ੍ਰਃ - hand as bowl
ਦਿਗਂਬਰਃ - sky-clad; unclothed
ਕਦਾ - when?
ਸ਼ਂਭੋ - O Shambho (Shiva)
ਭਵਿਸ਼੍ਯਾਮਿ - will I become?
ਕਰ੍ਮ - action; karmic residue
ਨਿਰ੍ਮੂਲਨ - uprooting; rooting out
ਕ੍ਸ਼ਮਃ - capable

Translation (ਭਾਵਾਰ੍ਥ):
When, O Shambho, will I become solitary, desireless, and peaceful - using my hand as a bowl, the sky as clothing, and capable of uprooting the roots of action?

Commentary (ਅਨੁਸਂਧਾਨ):
This verse expresses the ideal of radical simplicity. The outer images - hand as bowl, sky as clothing - symbolize a life with minimal dependence and minimal distraction. The deeper goal is not poverty; it is ਕਰ੍ਮਨਿਰ੍ਮੂਲਨ - uprooting the compulsive patterns that keep producing bondage. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

Most people cannot live like this literally, but the principle is adaptable: reduce the number of things your peace depends on. When your wants are fewer, your mind becomes lighter; when your identity is less tied to possessions, you become less fearful. A calmer mind is the real "digambara" - spacious and uncluttered. Sa~gkarAcArya's ਭ੍ਹਜ ਗੋਵਿਂਦਮ੍ returns to this point often: do not postpone inner clarity for outer arrangements; convert insight into a small daily discipline.

Practice: choose one form of voluntary simplicity for a month: fewer purchases, fewer entertainments, or a simpler diet. Pair it with a daily sit and a review of one recurring compulsion. Each time you weaken a compulsion, you do a small ਨਿਰ੍ਮੂਲਨ (uprooting) of ਕਰ੍ਮ in the sense intended here.

ਪਾਣਿਂ ਪਾਤ੍ਰਯਤਾਂ ਨਿਸਰ੍ਗਸ਼ੁਚਿਨਾ ਭੈਕ੍ਸ਼ੇਣ ਸਂਤੁਸ਼੍ਯਤਾਂ
ਯਤ੍ਰ ਕ੍ਵਾਪਿ ਨਿਸ਼ੀਦਤਾਂ ਬਹੁਤ੍ਰੁਰੁਇਣਂ ਵਿਸ਼੍ਵਂ ਮੁਹੁਃ ਪਸ਼੍ਯਤਾਮ੍ ।
ਅਤ੍ਯਾਗੇ਽ਪਿ ਤਨੋਰਖਂਡਪਰਮਾਨਂਦਾਵਬੋਧਸ੍ਪ੍ਰੁਰੁਇਸ਼ਾ
ਮਧ੍ਵਾ ਕੋ਽ਪਿ ਸ਼ਿਵਪ੍ਰਸਾਦਸੁਲਭਃ ਸਂਪਤ੍ਸ੍ਯਤੇ ਯੋਗਿਨਾਮ੍ ॥ 3.90 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਪਾਣਿਂ - the hand
ਪਾਤ੍ਰਯਤਾਂ - let it be used as a vessel
ਨਿਸਰ੍ਗ - nature
ਸ਼ੁਚਿਨਾ - by what is pure; naturally pure
ਭੈਕ੍ਸ਼ੇਣ - by alms
ਸਂਤੁਸ਼੍ਯਤਾਂ - let (one) be content
ਯਤ੍ਰ - where
ਕ੍ਵਾਪਿ - anywhere
ਨਿਸ਼ੀਦਤਾਂ - let (one) sit/rest
ਬਹੁ - much; only
ਤ੍ਰੁਰੁਇਣਂ - a blade of grass
ਵਿਸ਼੍ਵਂ - the world
ਮੁਹੁਃ - again and again; constantly
ਪਸ਼੍ਯਤਾਂ - let (one) see
ਅਤਿ - even
ਤ੍ਯਾਗੇ - in renunciation; even in giving up
ਅਪਿ - even
ਤਨੁਃ - body
ਅਖਂਡ - unbroken
ਪਰਮ - supreme
ਆਨਂਦ - bliss
ਅਵਬੋਧ - realization
ਸ੍ਪ੍ਰੁਰੁਇਸ਼ਾ - by the touch/contact
ਅਖਂਡਪਰਮਾਨਂਦਾਵਬੋਧਸ੍ਪ੍ਰੁਰੁਇਸ਼ਾ - by the touch of unbroken supreme bliss-realization
ਮਧ੍ਵਾ - sweetly; pleasantly
ਕੋ - some
ਅਪਿ - (in verse: ਕੋ਽ਪਿ)
ਸ਼ਿਵ - of Shiva
ਪ੍ਰਸਾਦ - grace
ਸੁਲਭਃ - easily obtained
ਸਂਪਤ੍ਸ੍ਯਤੇ - will arise; will come about
ਯੋਗਿਨਾਂ - for yogis

Translation (ਭਾਵਾਰ੍ਥ):
Let the hand be used as a bowl, and let one be content with naturally pure alms; let one sit anywhere, constantly seeing the world as no more than a blade of grass. Even before the body is fully given up, a taste of unbroken supreme joy can arise - and, for such yogis, a sweet grace of Shiva makes liberation easy to attain.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse describes how freedom becomes simple when dependence becomes simple. Contentment with basic alms, the ability to sit anywhere, and the vision that the world is "grass-like" are not nihilism; they are a release from exaggerated importance. When the mind stops treating every object as a life-or-death matter, it becomes capable of deep joy that does not require acquisition. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In modern life, the biggest source of suffering is often not lack but endless wanting. The verse recommends training the mind to see most things as "not worth the price". When you can say no to unnecessary wants, you recover time, attention, and dignity. That inner space is what allows the touch of ਅਖਂਡ (unbroken) peace.

Practice: practice "grass-vision" once a day. When you feel pulled into drama or craving, ask: "Will this matter in a year?" If not, treat it as ਤ੍ਰੁਰੁਇਣ (grass) and let it go. Combine this with one voluntary simplicity habit. Over time, you will see that grace feels "easy" when the mind is not constantly complicated by wants.

ਕੌਪੀਨਂ ਸ਼ਤਖਂਡਜਰ੍ਜਰਤਰਂ ਕਂਥਾ ਪੁਨਸ੍ਤਾਦ੍ਰੁਰੁਇਸ਼ੀ
ਨੈਸ਼੍ਚਿਂਤ੍ਯਂ ਨਿਰਪੇਕ੍ਸ਼ਭੈਕ੍ਸ਼੍ਯਂ ਅਸ਼ਨਂ ਨਿਦ੍ਰਾ ਸ਼੍ਮਸ਼ਾਨੇ ਵਨੇ ।
ਸ੍ਵਾਤਂਤ੍ਰ੍ਯੇਣ ਨਿਰਂਕੁਸ਼ਂ ਵਿਹਰਣਂ ਸ੍ਵਾਂਤਂ ਪ੍ਰਸ਼ਾਂਤਂ ਸਦਾ
ਸ੍ਥੈਰ੍ਯਂ ਯੋਗਮਹੋਤ੍ਸਵੇ਽ਪਿ ਚ ਯਦਿ ਤ੍ਰੈਲੋਕ੍ਯਰਾਜ੍ਯੇਨ ਕਿਮ੍ ॥ 3.91 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਕੌਪੀਨਂ - loincloth
ਸ਼ਤ - hundred
ਖਂਡ - pieces
ਜਰ੍ਜਰਤਰਂ - very tattered; more torn
ਸ਼ਤਖਂਡਜਰ੍ਜਰਤਰਂ - tattered into a hundred rags
ਕਂਥਾ - patched cloak; rag
ਪੁਨਰ੍ - again; further
ਤਾਦ੍ਰੁਰੁਇਸ਼ੀ - of that kind; similarly
ਨੈਸ਼੍ਚਿਂਤ੍ਯਂ - freedom from anxiety
ਨਿਰਪੇਕ੍ਸ਼ - without expectation; without dependence
ਭੈਕ੍ਸ਼੍ਯਂ - food from alms
ਅਸ਼ਨਂ - eating
ਨਿਦ੍ਰਾ - sleep
ਸ਼੍ਮਸ਼ਾਨੇ - in a cremation ground
ਵਨੇ - in a forest
ਸ੍ਵਾਤਂਤ੍ਰ੍ਯੇਣ - with freedom
ਨਿਰਂਕੁਸ਼ਂ - unrestrained; without a goad
ਵਿਹਰਣਂ - roaming; moving about
ਸ੍ਵਾਂਤਂ - one's own mind
ਪ੍ਰਸ਼ਾਂਤਂ - very calm
ਸਦਾ - always
ਸ੍ਥੈਰ੍ਯਂ - steadiness
ਯੋਗ - yoga; union; absorption
ਮਹੋਤ੍ਸਵੇ - in the great celebration (in verse: ਯੋਗਮਹੋਤ੍ਸਵੇ)
ਅਪਿ - even
ਚ - and
ਯਦਿ - if
ਤ੍ਰੈਲੋਕ੍ਯ - the three worlds
ਰਾਜ੍ਯੇਨ - by kingship; by sovereignty
ਕਿਮ੍ - what (use)?

Translation (ਭਾਵਾਰ੍ਥ):
If a person wears only a loincloth tattered into a hundred rags and a similarly worn cloak, lives free of anxiety, eats alms without expectation, sleeps in a forest or cremation ground, roams freely, keeps the mind always calm, and remains steady even in the great joy of yoga - then what value is ruling the three worlds?

Commentary (ਅਨੁਸਂਧਾਨ):
This verse flips the usual definition of greatness. The world calls greatness "power"; Bhartruhari calls greatness "freedom". The ascetic's wealth is ਨੈਸ਼੍ਚਿਂਤ੍ਯ (fearlessness of mind), ਸ੍ਵਾਤਂਤ੍ਰ੍ਯ (independence), and ਪ੍ਰਸ਼ਾਂਤ (inner quiet). When those are present, the fantasy of dominion becomes small.

The modern equivalent is easy to see: many people trade freedom for lifestyle, status, or control. They become anxious managers of appearances. The verse is a corrective: if you can live simply and keep your mind steady, you possess something better than a kingdom - you possess yourself. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: reduce one "kingdom" impulse - the need to control outcomes, impress others, or own more. Replace it with one freedom practice: fewer commitments, fewer purchases, or more quiet time. Then notice the inner result: less anxiety and more steadiness. That steadiness is the real prosperity.

ਬ੍ਰਹ੍ਮਾਂਡਂ ਮਂਡਲੀਮਾਤ੍ਰਂ ਕਿਂ ਲੋਭਾਯ ਮਨਸ੍ਵਿਨਃ ।
ਸ਼ਫਰੀਸ੍ਫੁਰ੍ਤੇਨਾਬ੍ਧਿਃ ਕ੍ਸ਼ੁਬ੍ਧੋ ਨ ਖਲੁ ਜਾਯਤੇ ॥ 3.92 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 21 + 21 ਮਾਤ੍ਰਾਃ (total 42); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਬ੍ਰਹ੍ਮਾਂਡਂ - the universe
ਮਂਡਲੀ - a circle/sphere
ਮਾਤ੍ਰਂ - only; merely
ਕਿਮ੍ - what for?
ਲੋਭਾਯ - for greed
ਮਨਸ੍ਵਿਨਃ - for the noble-minded; for the strong-minded
ਸ਼ਫਰੀ - a small fish
ਸ੍ਪੂਰ੍ਤ - darting; movement
ਸ਼ਫਰੀਸ੍ਫੁਰ੍ਤੇਨ - by the darting of a small fish
ਅਬ੍ਧਿਃ - ocean
ਕ੍ਸ਼ੁਬ੍ਧਃ - agitated; disturbed
ਨ - not
ਖਲੁ - indeed
ਜਾਯਤੇ - becomes

Translation (ਭਾਵਾਰ੍ਥ):
For the noble-minded, this universe is only a small sphere - why greed? The ocean does not become turbulent because a tiny fish darts about in it.

Commentary (ਅਨੁਸਂਧਾਨ):
Greed comes from a contracted sense of self. When the mind feels small and insecure, it tries to expand itself through possession. Bhartruhari says: if your mind is truly large, the whole universe looks like a "small circle" - not worth the agitation of craving. Notice the chain Bhartruhari is pointing at: ਰਾਗ (attachment) quietly breeds ਭਯ (fear), because whatever you cling to becomes something you must protect; ਵੈਰਾਗ੍ਯ breaks that chain.

This is a powerful everyday perspective. Most desires feel urgent only because the mind forgets scale: a bigger salary, a bigger house, a bigger reputation. From a wider view, these are small ripples. The verse asks you to become ocean-like: steady, not shaken by every little motion. Upanishadic teaching repeatedly ties freedom with ਅਭਯ (fearlessness): when identity stops leaning on change, fear naturally reduces.

Practice: when you feel greed or comparison rising, widen the frame. Remember one bigger reality: time, mortality, the vastness of the world, or the quiet of your own awareness. Then choose one act of contentment. The mind becomes ਮਨਸ੍ਵਿਨ੍ (strong and expansive) by repeatedly refusing smallness.

ਮਾਤਰ੍ਲਕ੍ਸ਼੍ਮਿ ਭਜਸ੍ਵ ਕਂਚਿਦਪਰਂ ਮਤ੍ਕਾਂਕ੍ਸ਼ਿਣੀ ਮਾ ਸ੍ਮ ਭੂਰ੍
ਭੋਗੇਸ਼ੁ ਸ੍ਪ੍ਰੁਰੁਇਹਯਾਲਵਸ੍ਤਵ ਵਸ਼ੇ ਕਾ ਨਿਃਸ੍ਪ੍ਰੁਰੁਇਹਾਣਾਂ ਅਸਿ ।
ਸਦ੍ਯਃ ਸ੍ਯੂਤਪਲਾਸ਼ਪਤ੍ਰਪੁਟਿਕਾਪਾਤ੍ਰੈਃ ਪਵਿਤ੍ਰੀਕ੍ਰੁਰੁਇਤੈਰ੍
ਭਿਕ੍ਸ਼ਾਵਸ੍ਤੁਭਿਰੇਵ ਸਂਪ੍ਰਤਿ ਵਯਂ ਵ੍ਰੁਰੁਇਤ੍ਤਿਂ ਸਮੀਹਾਮਹੇ ॥ 3.93 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਮਾਤਰ੍ - O mother
ਲਕ੍ਸ਼੍ਮਿ - Lakshmi; fortune
ਭਜਸ੍ਵ - go to; devote yourself to
ਕਂਚਿਤ੍ - someone
ਅਪਰਂ - other; someone else
ਮਤ੍ - me
ਕਾਂਕ੍ਸ਼ਿਣੀ - desiring; longing for
ਮਾ ਸ੍ਮ ਭੂਃ - do not be
ਭੋਗੇਸ਼ੁ - in pleasures
ਸ੍ਪ੍ਰੁਰੁਇਹਾ - craving
ਆਲਵਃ - greedy; addicted (in verse: ਸ੍ਪ੍ਰੁਰੁਇਹਯਾਲਵਃ)
ਤਵ - your
ਵਸ਼ੇ - under control
ਕਾ - what?
ਨਿਃਸ੍ਪ੍ਰੁਰੁਇਹਾਣਾਂ - of those without craving
ਅਸਿ - are you?
ਸਦ੍ਯਃ - immediately
ਸ੍ਯੂਤ - stitched
ਪਲਾਸ਼ - palasha leaves
ਪਤ੍ਰ - leaf
ਪੁਟਿਕਾ - pouch
ਪਾਤ੍ਰ - vessel
ਸ੍ਯੂਤਪਲਾਸ਼ਪਤ੍ਰਪੁਟਿਕਾਪਾਤ੍ਰੈਃ - with stitched leaf-pouch vessels
ਪਵਿਤ੍ਰੀਕ੍ਰੁਰੁਇਤੈਃ - purified; made sacred
ਭਿਕ੍ਸ਼ਾ - alms
ਵਸ੍ਤੁਭਿਃ - by means/things
ਏਵ - only
ਸਂਪ੍ਰਤਿ - now
ਵਯਂ - we
ਵ੍ਰੁਰੁਇਤ੍ਤਿਂ - livelihood
ਸਮੀਹਾਮਹੇ - we seek; we desire

Translation (ਭਾਵਾਰ੍ਥ):
Mother Lakshmi, go elsewhere; do not long for me. Those who crave pleasures are under your sway - what are you to those without craving? Now we seek livelihood only through alms, gathered and purified in quickly made leaf-pouch bowls.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse is a deliberate renunciation of wealth's seduction. Bhartruhari speaks to Lakshmi as if she were a person who tries to attach herself, and he dismisses her: you only rule those who crave. If craving ends, wealth loses its power to command the mind. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In modern terms, this is the freedom of not being bought. Money is useful, but the mind becomes miserable when it measures self-worth in currency. The verse encourages a radical inner stance: keep your needs simple and your heart independent, so wealth cannot become your master. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: notice where money is controlling your behavior - fear, status, overwork, compromise. Reduce one craving that feeds that control, and build one stable livelihood habit that does not depend on hype. The goal is not poverty; it is ਨਿਃਸ੍ਪ੍ਰੁਰੁਇਹਤਾ (lack of craving) - the condition in which wealth becomes a tool, not a tyrant.

ਮਹਾਸ਼ਯ੍ਯਾ ਪ੍ਰੁਰੁਇਥ੍ਵੀ ਵਿਪੁਲਂ ਉਪਧਾਨਂ ਭੁਜਲਤਾਂ
ਵਿਤਾਨਂ ਚਾਕਾਸ਼ਂ ਵ੍ਯਜਨਂ ਅਨੁਕੂਲੋ਽ਯਂ ਅਨਿਲਃ ।
ਸ਼ਰਚ੍ਚਂਦ੍ਰੋ ਦੀਪੋ ਵਿਰਤਿਵਨਿਤਾਸਂਗਮੁਦਿਤਃ
ਸੁਖੀ ਸ਼ਾਂਤਃ ਸ਼ੇਤੇ ਮੁਨਿਰਤਨੁਭੂਤਿਰ੍ਨ੍ਰੁਰੁਇਪ ਇਵ ॥ 3.94 ॥

ਛਂਦਃ (ਮਾਤ੍ਰਾ-ਚਂਦਸ੍): This is in a ਮਾਤ੍ਰਾ-based Chandas/Meter (not a fixed ਅਕ੍ਸ਼ਰ-count ਵ੍ਰੁਰੁਇਤ੍ਤ): in this verse, the written segments carry approximately 22 + 22 + 21 + 22 ਮਾਤ੍ਰਾਃ (total 87); treat ਲਘੁ=1 ਮਾਤ੍ਰਾ and ਗੁਰੁ=2 ਮਾਤ੍ਰਾਃ, and keep the natural pauses at the segment ends marked by `।`/`॥` (do not confuse ਦਂਡ with internal ਯਤਿ).

Meaning (ਪਦਾਰ੍ਥ):
ਮਹਾ - great
ਸ਼ਯ੍ਯਾ - bed
ਪ੍ਰੁਰੁਇਥ੍ਵੀ - the earth
ਵਿਪੁਲਂ - large
ਉਪਧਾਨਂ - pillow
ਭੁਜਲਤਾਂ - of the arms
ਵਿਤਾਨਂ - canopy; covering
ਚ - and
ਆਕਾਸ਼ਂ - the sky
ਵ੍ਯਜਨਂ - fan
ਅਨੁਕੂਲਃ - favorable; gentle
ਅਨਿਲਃ - breeze; wind
ਸ਼ਰਤ੍ - autumn
ਚਂਦ੍ਰਃ - moon
ਦੀਪਃ - lamp
ਵਿਰਤਿ - renunciation
ਵਨਿਤਾ - woman
ਸਂਗ - union; companionship
ਉਦਿਤਃ - arisen; delighted
ਵਿਰਤਿਵਨਿਤਾਸਂਗਮੁਦਿਤਃ - rejoicing in the companionship of "renunciation"
ਸੁਖੀ - happy
ਸ਼ਾਂਤਃ - tranquil
ਸ਼ੇਤੇ - lies down; sleeps
ਮੁਨਿਃ - sage
ਅਤਨੁਭੂਤਿਃ - without possessions/wealth
ਨ੍ਰੁਰੁਇਪ ਇਵ - like a king

Translation (ਭਾਵਾਰ੍ਥ):
With the earth as a great bed, the arms as a large pillow, the sky as a canopy, a gentle breeze as a fan, the autumn moon as a lamp, and renunciation as conjugal delight - the sage sleeps happily and peacefully, like a king, though without possessions.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse is joyful, not grim. It shows how contentment can make a simple life feel royal. The sage has redefined comfort: nature provides all the essentials, and the mind is so unburdened that sleep itself becomes sweet. "Renunciation as a beloved" means that giving up craving is not loss; it is intimacy with peace. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

For modern life, this is a reminder that comfort is partly psychological. Many people have beds and roofs yet cannot sleep because the mind is noisy. The verse suggests that the greatest luxury is a quiet conscience and a quiet mind. When attachment drops, even ordinary things feel sufficient. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: reduce one mental "possession" that keeps you awake - resentment, worry, or unfinished cravings. Do a simple evening ritual: gratitude, a short reading, and one breath practice. Over time, you will see that serenity makes life feel spacious, as if the whole sky were your roof.

ਭਿਕ੍ਸ਼ਾਸੀ ਜਨਮਧ੍ਯਸਂਗਰਹਿਤਃ ਸ੍ਵਾਯਤ੍ਤਚੇਸ਼੍ਟਃ ਸਦਾ
ਹਾਨਾਦਾਨਵਿਰਕ੍ਤਮਾਰ੍ਗਨਿਰਤਃ ਕਸ਼੍ਚਿਤ੍ਤਪਸ੍ਵੀ ਸ੍ਥਿਤਃ ।
ਰਥ੍ਯਾਕੀਰ੍ਣਵਿਸ਼ੀਰ੍ਣਜੀਰ੍ਣਵਸਨਃ ਸਂਪ੍ਰਾਪ੍ਤਕਂਥਾਸਨੋ
ਨਿਰ੍ਮਾਨੋ ਨਿਰਹਂਕ੍ਰੁਰੁਇਤਿਃ ਸ਼ਮਸੁਖਾਭੋਗੈਕਬਦ੍ਧਸ੍ਪ੍ਰੁਰੁਇਹਃ ॥ 3.95 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਭਿਕ੍ਸ਼ਾਸੀ - living on alms
ਜਨ - people
ਮਧ੍ਯ - midst
ਸਂਗ - association
ਰਹਿਤਃ - free from
ਜਨਮਧ੍ਯਸਂਗਰਹਿਤਃ - free from crowded company
ਸ੍ਵਾਯਤ੍ਤ - self-governed; under one's own control
ਚੇਸ਼੍ਟਃ - conduct; activity
ਸਦਾ - always
ਹਾਨ - loss
ਆਦਾਨ - gain; taking
ਵਿਰਕ੍ਤ - detached
ਮਾਰ੍ਗ - path
ਨਿਰਤਃ - engaged in; devoted to
ਕਸ਼੍ਚਿਤ੍ - a certain
ਤਪਸ੍ਵੀ - ascetic; one practicing austerity
ਸ੍ਥਿਤਃ - stands; dwells
ਰਥ੍ਯਾ - street
ਆਕੀਰ੍ਣ - strewn; filled
ਵਿਸ਼ੀਰ੍ਣ - torn
ਜੀਰ੍ਣ - old
ਵਸਨਃ - clothing
ਰਥ੍ਯਾਕੀਰ੍ਣਵਿਸ਼ੀਰ੍ਣਜੀਰ੍ਣਵਸਨਃ - wearing old torn rags found in streets
ਸਂਪ੍ਰਾਪ੍ਤ - obtained by chance
ਕਂਥਾ - blanket; rag-cloth
ਆਸਨਃ - seat
ਨਿਰ੍ਮਾਨਃ - without pride
ਨਿਰਹਂਕ੍ਰੁਰੁਇਤਿਃ - without ego-sense
ਸ਼ਮ - calmness
ਸੁਖ - happiness
ਭੋਗ - enjoyment
ਏਕ - only
ਬਦ੍ਧ - bound
ਸ੍ਪ੍ਰੁਰੁਇਹਃ - desire
ਸ਼ਮਸੁਖਾਭੋਗੈਕਬਦ੍ਧਸ੍ਪ੍ਰੁਰੁਇਹਃ - desiring only the enjoyment of calm joy

Translation (ਭਾਵਾਰ੍ਥ):
A certain ascetic lives on alms, free from crowded company, always acting in self-reliance, devoted to a path detached from gain and loss. Wearing worn-out rags found in the streets and sitting on a cloth obtained by chance, he is without pride and ego, desiring only the joy of a calm, controlled mind.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse describes a person who has stopped negotiating for social status. Freedom here is inner: not being shaken by honor or insult, gain or loss, praise or blame. The ascetic's one "desire" is for ਸ਼ਮ (calmness) - the stable joy that comes when the mind is not constantly grabbing. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In modern life, we can translate this as emotional independence. Many people live as if their inner state must be approved by the crowd. When you stop depending on external validation, you become less reactive and more truthful. This is not isolation; it is clarity. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: notice one situation where you perform for approval. Replace it with one act of self-reliant integrity: do the right thing quietly, without announcing it. Reduce one comparison habit. Over time, the mind begins to taste ਸ਼ਮਸੁਖ (equanimous happiness) that does not require an audience.

ਚਂਡਾਲਃ ਕਿਂ ਅਯਂ ਦ੍ਵਿਜਾਤਿਰਥਵਾ ਸ਼ੂਦ੍ਰੋ਽ਥ ਕਿਂ ਤਾਪਸਃ
ਕਿਂ ਵਾ ਤਤ੍ਤ੍ਵਵਿਵੇਕਪੇਸ਼ਲਮਤਿਰ੍ਯੋਗੀਸ਼੍ਵਰਃ ਕੋ਽ਪਿ ਕਿਮ੍ ।
ਇਤ੍ਯੁਤ੍ਪਨ੍ਨਵਿਕਲ੍ਪਜਲ੍ਪਮੁਖਰੈਰਾਭਾਸ਼੍ਯਮਾਣਾ ਜਨੈਰ੍
ਨ ਕ੍ਰੁਦ੍ਧਾਃ ਪਥਿ ਨੈਵ ਤੁਸ਼੍ਟਮਨਸੋ ਯਾਂਤਿ ਸ੍ਵਯਂ ਯੋਗਿਨਃ ॥ 3.96 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਚਂਡਾਲਃ - outcaste
ਕਿਮ੍ - what? is it?
ਅਯਂ - this (person)
ਦ੍ਵਿਜਾਤਿਃ - twice-born
ਅਥਵਾ - or else
ਸ਼ੂਦ੍ਰਃ - shudra
ਅਥ - or
ਤਾਪਸਃ - ascetic
ਕਿਂ ਵਾ - or perhaps
ਤਤ੍ਤ੍ਵ - truth
ਵਿਵੇਕ - discernment
ਪੇਸ਼ਲ - skilled; refined
ਮਤਿਃ - intellect
ਤਤ੍ਤ੍ਵਵਿਵੇਕਪੇਸ਼ਲਮਤੀ - mind refined by discernment of truth
ਯੋਗੀਸ਼੍ਵਰਃ - lord among yogis
ਕੋ - who?
ਅਪਿ - (in verse: ਕੋ਽ਪਿ)
ਇਤਿ - thus
ਉਤ੍ਪਨ੍ਨ - arisen
ਵਿਕਲ੍ਪ - doubts; alternatives
ਜਲ੍ਪ - chatter
ਮੁਖਰੈਃ - by talkative mouths
ਆਭਾਸ਼੍ਯਮਾਣਾ - being addressed/spoken to
ਜਨੈਃ - by people
ਨ - not
ਕ੍ਰੁਦ੍ਧਾਃ - angry
ਪਥਿ - on the path
ਨ ਏਵ - nor indeed
ਤੁਸ਼੍ਟ - pleased
ਮਨਸਃ - in mind
ਯਾਂਤਿ - go
ਸ੍ਵਯਂ - by themselves
ਯੋਗਿਨਃ - yogis

Translation (ਭਾਵਾਰ੍ਥ):
"Is he an outcaste, a twice-born, a shudra, an ascetic - or perhaps some lordly yogi whose mind is refined by discernment of truth?" When people chatter like this, debating and labeling, the yogis themselves walk on, neither angry nor pleased.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse shows the yogi's immunity to social labeling. The crowd cannot resist categorizing: it needs to know "what" you are so it can decide how to treat you. Bhartruhari says the yogi does not accept the crowd's game. He keeps moving, untouched by insult or flattery. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

Today, labels come faster than ever: profession, ideology, caste, status, and online identity. Many people become trapped by them - either trying to fit, or trying to rebel. The yogi's freedom is subtler: he does not outsource his self-understanding to other people's chatter. The GItA frames this steadiness as ਸਮਤ੍ਵ (even-mindedness): action continues, but the inner demand for guaranteed outcomes is relaxed.

Practice: notice one label you cling to or fear (successful, spiritual, respected, rebel). Watch how it shapes your decisions. Then do one action that is aligned with your values but indifferent to how it will be labeled. This trains ਉਪੇਕ੍ਸ਼ਾ (equanimity) and protects inner practice from social noise.

ਹਿਂਸਾਸ਼ੂਨ੍ਯਂ ਅਯਤ੍ਨਲਭ੍ਯਂ ਅਸ਼ਨਂ ਧਾਤ੍ਰਾ ਮਰੁਤ੍ਕਲ੍ਪਿਤਂ
ਵ੍ਯਾਲਾਨਂ ਪਸ਼ਵਸ੍ਤ੍ਰੁਰੁਇਣਾਂਕੁਰਭੁਜਸ੍ਤੁਸ਼੍ਟਾਃ ਸ੍ਥਲੀਸ਼ਾਯਿਨਃ ।
ਸਂਸਾਰਾਰ੍ਣਵਲਂਘਨਕ੍ਸ਼ਮਧਿਯਾਂ ਵ੍ਰੁਰੁਇਤ੍ਤਿਃ ਕ੍ਰੁਰੁਇਤਾ ਸਾ ਨ੍ਰੁਰੁਇਣਾਂ
ਤਾਂ ਅਨ੍ਵੇਸ਼ਯਤਾਂ ਪ੍ਰਯਾਂਤਿ ਸਤਤਂ ਸਰ੍ਵਂ ਸਮਾਪ੍ਤਿਂ ਗੁਣਾਃ ॥ 3.97 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਹਿਂਸਾ - violence
ਸ਼ੂਨ੍ਯਂ - free from; devoid of
ਅਯਤ੍ਨ - without effort
ਲਭ੍ਯਂ - obtainable
ਅਸ਼ਨਂ - food
ਧਾਤ੍ਰਾ - by the creator
ਮਰੁਤ੍ - air; wind
ਕਲ੍ਪਿਤਂ - arranged; provided
ਵ੍ਯਾਲਾਨਾਂ - of snakes
ਪਸ਼ਵਃ - beasts; animals
ਤ੍ਰੁਰੁਇਣ - grass
ਅਂਕੁਰ - sprouts
ਭੁਜਃ - eaters (in verse compound)
ਤੁਸ਼੍ਟਾਃ - satisfied
ਸ੍ਥਲੀ - ground
ਸ਼ਾਯਿਨਃ - lying down; sleeping
ਸਂਸਾਰ - worldly existence
ਅਰ੍ਣਵ - ocean
ਲਂਘਨ - crossing
ਕ੍ਸ਼ਮ - capable
ਧਿਯਃ - of those with intellect
ਸਂਸਾਰਾਰ੍ਣਵਲਂਘਨਕ੍ਸ਼ਮਧਿਯਾਂ - of those whose intellect can cross the ocean of worldly existence
ਵ੍ਰੁਰੁਇਤ੍ਤਿਃ - livelihood; means of living
ਕ੍ਰੁਰੁਇਤਾ - made; arranged
ਸਾ - that
ਨ੍ਰੁਰੁਇਣਾਂ - of humans
ਤਾਂ - that
ਅਨ੍ਵੇਸ਼ਯਤਾਂ - of those seeking
ਪ੍ਰਯਾਂਤਿ - go to; reach
ਸਤਤਂ - always
ਸਰ੍ਵਂ - all
ਸਮਾਪ੍ਤਿਂ - end; cessation
ਗੁਣਾਃ - qualities; tendencies (gunas)

Translation (ਭਾਵਾਰ੍ਥ):
The creator has arranged for snakes to live on air as food, obtained without violence or effort; beasts are content eating grass-sprouts and sleeping on the ground. Likewise, for people whose intellect can cross the ocean of worldly existence, such a way of living has been provided. Those who seek it can bring their restless qualities to cessation.

Commentary (ਅਨੁਸਂਧਾਨ):
The verse argues that nature already provides a simple template for living. Complex living is not necessary for survival; it is often driven by ego and craving. If liberation is the goal, then a livelihood that is non-violent, low-effort, and simple supports the mind by reducing agitation and guilt. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In modern settings, this can be read as ethical minimalism. Choose food and work that minimize harm, and do not inflate needs. When life becomes simpler, the mind has more space for contemplation. The phrase "ending the qualities" points to reducing the turbulence of ਗੁਣਾਃ (habitual tendencies) so that clarity can prevail.

Practice: simplify one area that generates unnecessary harm and stress: consumption, diet, or livelihood. Replace one harmful habit with one gentle one. Pair that with a daily stillness practice. Over time, you will feel the mind's "waves" reducing - a lived sign that the ਗੁਣਾਃ are moving toward ਸਮਾਪ੍ਤਿ (quieting).

ਗਂਗਾਤੀਰੇ ਹਿਮਗਿਰਿਸ਼ਿਲਾਬਦ੍ਧਪਦ੍ਮਾਸਨਸ੍ਯ
ਬ੍ਰਹ੍ਮਧ੍ਯਾਨਾਭ੍ਯਸਨਵਿਧਿਨਾ ਯੋਗਨਿਦ੍ਰਾਂ ਗਤਸ੍ਯ ।
ਕਿਂ ਤੈਰ੍ਭਾਵ੍ਯਂ ਮਮ ਸੁਦਿਵਸੈਰ੍ਯਤ੍ਰ ਤੇ ਨਿਰ੍ਵਿਸ਼ਂਕਾਃ
ਕਂਡੂਯਂਤੇ ਜਰਠਹਰਿਣਾਃ ਸ੍ਵਾਂਗਂ ਅਂਗੇ ਮਦੀਯੇ ॥ 3.98 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਗਂਗਾ - river Ganga
ਤੀਰ - bank; shore
ਗਂਗਾਤੀਰੇ - on the bank of the Ganga (locative)
ਹਿਮ-ਗਿਰਿ - the Himalayas
ਸ਼ਿਲਾ - rock; stone
ਬਦ੍ਧ - fixed; made firm; bound
ਪਦ੍ਮ - lotus
ਆਸਨ - seat; posture
ਪਦ੍ਮਾਸਨਸ੍ਯ - of one seated in lotus posture
ਹਿਮ-ਗਿਰਿ-ਸ਼ਿਲਾ-ਬਦ੍ਧ-ਪਦ੍ਮਾਸਨਸ੍ਯ - of one seated in lotus posture fixed on a Himalayan rock
ਬ੍ਰਹ੍ਮ - supreme reality; pure consciousness
ਧ੍ਯਾਨ - meditation
ਅਭ੍ਯਸਨ - practice; repeated exercise
ਵਿਧਿ - method; discipline
ਵਿਧਿਨਾ - by the method (instrumental)
ਬ੍ਰਹ੍ਮ-ਧ੍ਯਾਨ-ਅਭ੍ਯਸਨ-ਵਿਧਿਨਾ - by the discipline of practicing meditation on the supreme reality
ਯੋਗ - yoga; absorption
ਨਿਦ੍ਰਾ - sleep; deep stillness
ਯੋਗਨਿਦ੍ਰਾਂ - yogic sleep; deep absorption (ਸਮਾਧਿ)
ਗਤਸ੍ਯ - of one who has entered; attained
ਕਿਂ - what/when
ਤੈਃ - by those; with those
ਭਾਵ੍ਯਂ - to happen; destiny; what is to be
ਮਮ - for me
ਸੁ-ਦਿਵਸੈਃ - with auspicious/happy days (instrumental plural)
ਯਤ੍ਰ - where
ਤੇ - those
ਨਿਰ੍-ਵਿਸ਼ਂਕਾਃ - fearless; free from suspicion
ਕਂਡੂਯਂਤੇ - rub; scratch (to relieve itching)
ਜਰਠ - old; aged
ਹਰਿਣਾਃ - deer
ਜਰਠ-ਹਰਿਣਾਃ - old deer
ਸ੍ਵਾਂਗਂ - their own limbs/body
ਅਂਗੇ - on the body/limb
ਮਦੀਯੇ - my; on mine (locative)

Translation (ਭਾਵਾਰ੍ਥ):
Seated in lotus posture on a Himalayan rock on the bank of the Ganga, and entering yogic sleep through steady practice of meditation on the supreme reality - when will such blessed days come to me, when fearless old deer rub and scratch their bodies upon my limbs?

Commentary (ਅਨੁਸਂਧਾਨ):
This is a picture of a life so quiet and harmless that even the forest trusts you. Bhartruhari imagines a steady seat by the Ganga, the mind absorbed in ਯੋਗਨਿਦ੍ਰਾ (deep meditative stillness), and the world no longer perceived as threat or temptation. The old deer are not frightened; they come close enough to scratch themselves against him - a sign that his presence is free from ਹਿਂਸਾ (harm) and inner agitation.

In ordinary life we often want peace while still feeding the mind constant noise - news, argument, ambition, and comparison. This verse points to a deeper peace: ਨਿਰ੍ਵਿਸ਼ਂਕਤਾ (fearlessness and non-suspicion) that spreads outward. When the mind is no longer grasping or judging, the body's posture and eyes soften, and even people around you relax. This is why seekers traditionally went to ਅਰਣ੍ਯ (forests): not to escape duties, but to stop feeding the machinery of restlessness.

Practice: create a small "Ganga-bank" daily. Sit at the same time and place, keep the seat simple, and do 10-20 minutes of silent ਧ੍ਯਾਨ (meditation) or mantra. Pair it with one act of gentleness each day - a speech you soften, a craving you do not indulge, a harm you avoid. Over time, you will notice the mind becomes less startling to itself, and calm begins to feel natural.

ਜੀਰ੍ਣਾਃ ਕਂਥਾ ਤਤਃ ਕਿਂ ਸਿਤਂ ਅਮਲਪਟਂ ਪਟ੍ਟਸੂਤ੍ਰਂ ਤਤਃ ਕਿਂ
ਏਕਾ ਭਾਰ੍ਯਾ ਤਤਃ ਕਿਂ ਹਯਕਰਿਸੁਗਣੈਰਾਵ੍ਰੁਰੁਇਤੋ ਵਾ ਤਤਃ ਕਿਮ੍ ।
ਭਕ੍ਤਂ ਭੁਕ੍ਤਂ ਤਤਃ ਕਿਂ ਕਦਸ਼ਨਂ ਅਥਵਾ ਵਾਸਰਾਂਤੇ ਤਤਃ ਕਿਂ
ਵ੍ਯਕ੍ਤਜ੍ਯੋਤਿਰ੍ਨ ਵਾਂਤਰ੍ਮਥਿਤਭਵਭਯਂ ਵੈਭਵਂ ਵਾ ਤਤਃ ਕਿਮ੍ ॥ 3.98.1 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਜੀਰ੍ਣਃ - worn out; old
ਕਂਥਾ - patched cloak; ragged garment
ਤਤਃ ਕਿਂ - so what? what then?
ਸਿਤਂ - white
ਅਮਲ - spotless
ਪਟਂ - cloth
ਪਟ੍ਟ - silk
ਸੂਤ੍ਰਂ - thread; woven cloth
ਪਟ੍ਟਸੂਤ੍ਰਂ - silk cloth
ਏਕਾ - one
ਭਾਰ੍ਯਾ - wife
ਹਯ - horse
ਕਰਿ - elephant
ਸੁਗਣੈਃ - with excellent groups
ਹਯ-ਕਰਿ-ਸੁਗਣੈਃ - with excellent groups of horses and elephants
ਆਵ੍ਰੁਰੁਇਤਹ੍ - surrounded; encompassed
ਭਕ੍ਤਂ - food; meal
ਭੁਕ੍ਤਂ - eaten
ਕਦਸ਼ਨਂ - eating once (a single meal)
ਅਥਵਾ - or
ਵਾਸਰ-ਅਂਤੇ - at the end of the day
ਵ੍ਯਕ੍ਤ - clear; manifest
ਜ੍ਯੋਤਿਃ - light; inner radiance
ਵ੍ਯਕ੍ਤ-ਜ੍ਯੋਤਿਃ - manifest inner light
ਨ ਵਾ - or else; or not
ਅਂਤਃ - within
ਮਥਿਤ - churned; agitated
ਭਵ - worldly existence; repeated becoming
ਭਯਂ - fear
ਭਵ-ਭਯਂ - fear of worldly existence / fear of repeated birth
ਅਂਤਃ-ਮਥਿਤ-ਭਵ-ਭਯਂ - fear of existence churning within
ਵੈਭਵਂ - prosperity; splendor

Translation (ਭਾਵਾਰ੍ਥ):
So what if the cloak is worn, or if the cloth is spotless white silk? So what if there is one wife, or an entourage of horses and elephants? So what if you have eaten, or if you eat only once at the end of the day? Whether your splendor is evident, or your heart is churned by fear of worldly existence - what does such prosperity amount to?

Commentary (ਅਨੁਸਂਧਾਨ):
Bhartruhari is not merely praising poverty; he is puncturing a deeper confusion: we keep switching outer arrangements hoping the inside will finally settle. One person changes to luxury, another to austerity; one seeks "one relationship", another seeks a crowd. The refrain ਤਤਃ ਕਿਂ ("so what?") insists that the decisive factor is inner freedom. If fear of ਭਵ (repeated becoming in the world) is still churning within, then neither silk nor rags can give peace; and if inner light is clear, then both become secondary.

In day-to-day life, this shows up as lifestyle debates that never touch the root: "If I buy this, I will relax"; "If I simplify enough, I will feel safe"; "If my status changes, I will be confident." But the anxiety often comes from a deeper place - the insecurity of a self built on externals. The Upanishadic warning is sharp: ਦ੍ਵਿਤੀਯਾਦ੍ਵੈ ਭ੍ਹਯਂ ਭਵਤਿ - fear arises when we live as though we are separate from the whole. External changes do not dissolve that split by themselves.

Practice: pick one recurring fear that drives your choices (status-loss, insecurity, aging, loneliness). Name it plainly, then ask what belief it rests on. Add a small daily discipline that addresses the root: a few minutes of ਆਤ੍ਮਵਿਚਾਰ (self-inquiry: "who is afraid?"), and one deliberate act of non-dependence (saying no to an unnecessary purchase, or not seeking approval). Let outer life be simple, but let the inner work be real.

ਪਾਣਿਃ ਪਾਤ੍ਰਂ ਪਵਿਤ੍ਰਂ ਭ੍ਰਮਣਪਰਿਗਤਂ ਭੈਕ੍ਸ਼੍ਯਂ ਅਕ੍ਸ਼ਯ੍ਯਂ ਅਨ੍ਨਂ
ਵਿਸ੍ਤੀਰ੍ਣਂ ਵਸ੍ਤ੍ਰਂ ਆਸ਼ਾਦਸ਼ਕਂ ਅਚਪਲਂ ਤਲ੍ਪਂ ਅਸ੍ਵਲ੍ਪਂ ਉਰ੍ਵੀਮ੍ ।
ਯੇਸ਼ਾਂ ਨਿਃਸਂਗਤਾਂਗੀਕਰਣਪਰਿਣਤਸ੍ਵਾਂਤਸਂਤੋਸ਼ਿਣਸ੍ਤੇ
ਧਨ੍ਯਾਃ ਸਂਨ੍ਯਸ੍ਤਦੈਨ੍ਯਵ੍ਯਤਿਕਰਨਿਕਰਾਃ ਕਰ੍ਮ ਨਿਰ੍ਮੂਲਯਂਤਿ ॥ 3.99 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਪਾਣਿਃ - hand
ਪਾਤ੍ਰਂ - vessel; bowl
ਪਵਿਤ੍ਰਂ - pure; sacred
ਭ੍ਰਮਣ - wandering
ਪਰਿਗਤਂ - obtained; acquired (by going around)
ਭੈਕ੍ਸ਼੍ਯਂ - alms
ਅਕ੍ਸ਼ਯ੍ਯਂ - inexhaustible; never running short
ਅਨ੍ਨਂ - food
ਵਿਸ੍ਤੀਰ੍ਣਂ - vast; spread out
ਵਸ੍ਤ੍ਰਂ - garment
ਆਸ਼ - direction
ਦਸ਼ਕਂ - group of ten
ਆਸ਼ਾਦਸ਼ਕਂ - the ten directions (the sky as "clothing")
ਅਚਪਲਂ - steady; unmoving
ਤਲ੍ਪਂ - bed
ਅਸ੍ਵਲ੍ਪਂ - not small; spacious
ਉਰ੍ਵੀਂ - earth
ਯੇਸ਼ਾਂ - for whom; whose
ਨਿਃਸਂਗਤਾ - solitude; freedom from association
ਅਂਗੀਕਰਣ - acceptance; taking up
ਪਰਿਣਤ - matured; ripened
ਸ੍ਵਾਂਤ - inner mind; heart
ਸਂਤੋਸ਼ਿਣਃ - contented; fulfilled
ਨਿਃਸਂਗਤਾ-ਅਂਗੀਕਰਣ-ਪਰਿਣਤ-ਸ੍ਵਾਂਤ-ਸਂਤੋਸ਼ਿਣਃ - those whose hearts mature into contentment by accepting solitude
ਤੇ - they
ਧਨ੍ਯਾਃ - blessed; fortunate
ਸਂਨ੍ਯਸ੍ਤ - renounced; given up
ਦੈਨ੍ਯ - pettiness; humiliating dependence
ਵ੍ਯਤਿਕਰ - mingling; entangling contact
ਨਿਕਰਾਃ - multitudes; heaps
ਸਂਨ੍ਯਸ੍ਤ-ਦੈਨ੍ਯ-ਵ੍ਯਤਿਕਰ-ਨਿਕਰਾਃ - those who have renounced the multitude of humiliating entanglements
ਕਰ੍ਮ - action (and its binding residue)
ਨਿਰ੍ਮੂਲਯਂਤਿ - uproot; remove at the root

Translation (ਭਾਵਾਰ੍ਥ):
Blessed are those whose hands serve as a sacred bowl, whose inexhaustible food is alms gathered while wandering, whose garment is the wide expanse of the ten directions, and whose steady, spacious bed is the earth. By accepting solitude their hearts ripen into contentment; abandoning humiliating entanglements, they uproot karma at its very root.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse is a manifesto of inner independence. The "equipment" of the renunciate is not special; it is what is already present: the hand becomes the bowl, the directions become the garment, the earth becomes the bed. The point is not self-torture; it is reducing dependence. When life does not require constant negotiation, flattery, or compromise, the mind becomes lighter and more available for truth. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

In contemporary life, the same principle can be practiced without copying the outer form. Many of our stresses come from over-commitment and over-dependence: debts, status games, and social obligations we cannot afford to lose. Bhartruhari calls that ਦੈਨ੍ਯ - the smallness of a mind that has to bend for comfort. When you simplify needs and reduce entanglements, you regain dignity and quiet.

Practice: choose one dependency that makes you compromise your values (a purchase you cannot really afford, a relationship sustained only by approval, a habit that drains time). Reduce it deliberately, and replace it with one stabilizing discipline: daily study, prayer, or meditation. As outer demands shrink, notice how inner space grows - that is the beginning of ਕਰ੍ਮਨਿਰ੍ਮੂਲਨਮ੍ (uprooting the binding momentum of action).

ਤ੍ਰੈਲੋਕ੍ਯਾਧਿਪਤਿਤ੍ਵਂ ਏਵ ਵਿਰਸਂ ਯਸ੍ਮਿਨ੍ਮਹਾਸ਼ਾਸਨੇ
ਤਲ੍ਲਬ੍ਧ੍ਵਾਸਨਵਸ੍ਤ੍ਰਮਾਨਘਟਨੇ ਭੋਗੇ ਰਤਿਂ ਮਾ ਕ੍ਰੁਰੁਇਥਾਃ ।
ਭੋਗਃ ਕੋ਽ਪਿ ਸ ਏਕ ਏਵ ਪਰਮੋ ਨਿਤ੍ਯੋਦਿਤਾ ਜ੍ਰੁਰੁਇਂਭਨੇ
ਯਤ੍ਸ੍ਵਾਦਾਦ੍ਵਿਰਸਾ ਭਵਂਤਿ ਵਿਸਯਾਸ੍ਤ੍ਰੈਲੋਕ੍ਯਰਾਜ੍ਯਾਦਯਃ ॥ 3.99.1 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਤ੍ਰੈਲੋਕ੍ਯ - the three worlds
ਅਧਿਪਤਿਤ੍ਵਂ - sovereignty; lordship
ਤ੍ਰੈਲੋਕ੍ਯਾਧਿਪਤਿਤ੍ਵਂ - lordship over the three worlds
ਏਵ - indeed
ਵਿਰਸਂ - tasteless; insipid
ਯਸ੍ਮਿਨ੍ - in which
ਮਹਾ - great
ਸ਼ਾਸਨੇ - in the rule/command/realm (locative of ਸ਼ਾਸਨ)
ਮਹਾਸ਼ਾਸਨੇ - in that great rule/realm
ਤਤ੍ - that
ਲਬ੍ਧ - obtained
ਤਤ੍-ਲਬ੍ਧ - obtained from that
ਆਸਨ - seat; throne
ਵਸ੍ਤ੍ਰ - garment
ਮਾਨ - honor; status
ਗਟਨੇ - in the arrangement; in the collection (locative)
ਆਸਨ-ਵਸ੍ਤ੍ਰ-ਮਾਨ-ਗਟਨੇ - in the collection of throne, clothing, and honors
ਭੋਗੇ - in enjoyment
ਰਤਿਂ - delight; attachment
ਮਾ ਕ੍ਰੁਰੁਇਥਾਃ - do not make; do not place
ਭੋਗਃ - enjoyment; pleasure
ਕਃ ਅਪਿ - some; a certain
ਸਃ - that
ਏਕਃ ਏਵ - only one
ਪਰਮਃ - supreme
ਨਿਤ੍ਯ - ever; perpetual
ਉਦਿਤ - arisen; rising
ਜ੍ਰੁਰੁਇਂਭਨੇ - in blossoming; in expansion
ਨਿਤ੍ਯੋਦਿਤਾ-ਜ੍ਰੁਰੁਇਂਭਨੇ - in the ever-rising blossoming
ਯਤ੍ - whose
ਸ੍ਵਾਦਾਤ੍ - from the taste
ਵਿਰਸਾ - tasteless
ਭਵਂਤਿ - become
ਵਿਸ਼ਯਾਃ - sense objects
ਤ੍ਰੈਲੋਕ੍ਯ-ਰਾਜ੍ਯ-ਆਦਯਃ - world-kingdoms and the like

Translation (ਭਾਵਾਰ੍ਥ):
Even sovereignty over the three worlds becomes tasteless in that higher realm; do not place your delight in pleasures that come from thrones, fine clothes, and honors. There is only one supreme enjoyment: the ever-rising blossoming of inner joy. By tasting it, all sense objects - even world-kingdoms and the rest - become insipid.

Commentary (ਅਨੁਸਂਧਾਨ):
This verse teaches the logic of a higher taste. The mind lets go of a lower pleasure not by force, but when it finds a deeper fulfillment. Bhartruhari says: compared to that inner blossoming of joy, even ਤ੍ਰੈਲੋਕ੍ਯਾਧਿਪਤਿਤ੍ਵ (dominion over the three worlds) feels flat. The point is not moral scolding; it is a practical diagnosis of how freedom actually happens. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This aligns closely with the GItA's insight: ਪਰਂ ਦ੍ਰੁਰੁਇਸ਼੍ਟ੍ਵਾ ਨਿਵਰ੍ਤਤੇ - by seeing the higher, the pull of objects weakens. When a person has tasted calm, clarity, and self-respect, many cravings lose their glamour. In everyday terms, it is the difference between chasing status for a temporary rush and feeling steady enough that you do not need the rush.

Practice: instead of fighting every desire, strengthen one inner source of joy: meditation, honest self-inquiry, or devotional remembrance. Keep a short log of what leaves you peaceful after it ends versus what leaves you restless. Over time, let that observation guide you. ਵੈਰਾਗ੍ਯ (dispassion) becomes stable when the heart has something higher to return to.

ਮਾਤਰ੍ਮੇਦਿਨਿ ਤਾਤ ਮਾਰੁਤਿ ਸਖੇ ਤੇਜਃ ਸੁਬਂਧੋ ਜਲ
ਭ੍ਰਾਤਰ੍ਵ੍ਯੌਮ੍ਅ ਨਿਬਦ੍ਧ ਏਸ਼ ਭਵਤਾਂ ਅਂਤ੍ਯਃ ਪ੍ਰਣਾਮਾਂਜਲਿਃ ।
ਯੁਸ਼੍ਮਤ੍ਸਂਗਵਸ਼ੋਪਜਾਤਸੁਕ੍ਰੁਰੁਇਤਸ੍ਫਾਰਸ੍ਫੁਰਨ੍ਨਿਰ੍ਮਲਜ੍ਞਾਨਾਪਾਸ੍ਤ
ਸਮਸ੍ਤਮੋਹਮਹਿਮਾ ਲੀਨੇ ਪਰਬ੍ਰਹ੍ਮਣਿ ॥ 3.100 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਮਾਤਰ੍ - O mother
ਮੇਦਿਨਿ - earth
ਤਾਤ - O father
ਮਾਰੁਤਿ - wind
ਸਖੇ - O friend
ਤੇਜਃ - fire; radiance
ਸੁਬਂਧੋ - O good relative
ਜਲ - water
ਭ੍ਰਾਤਰ੍ - O brother
ਵ੍ਯੌਮ੍ਅ - sky; space
ਨਿਬਦ੍ਧਃ - bound; dedicated; connected
ਏਸ਼ - this
ਭਵਤਾਂ - to you all; of you all
ਅਂਤ੍ਯਃ - last; final
ਪ੍ਰਣਾਮ - salutation
ਅਂਜਲਿਃ - folded hands; joined palms
ਪ੍ਰਣਾਮਾਂਜਲਿਃ - a salutation with folded hands
ਯੁਸ਼੍ਮਤ੍ - your
ਸਂਗ - association; company
ਵਸ਼ - under the influence; by the force
ਉਪਜਾਤ - arisen; born
ਸੁਕ੍ਰੁਤ - merit; good deeds
ਸ੍ਫਾਰਸ੍ਫੁਰਤ੍ - widely shining; abundantly resplendent
ਨਿਰ੍ਮਲ - pure; spotless
ਜ੍ਞਾਨ - knowledge
ਅਪਾਸ੍ਤ - removed; dispelled
ਸਮਸ੍ਤ - all; entire
ਮੋਹ - delusion
ਮਹਿਮਾ - power; majesty
ਲੀਯੇ - I merge; I dissolve
ਪਰਬ੍ਰਹ੍ਮਣਿ - in the supreme reality

Translation (ਭਾਵਾਰ੍ਥ):
O Mother Earth, Father Wind, Friend Fire, dear relative Water, and Brother Sky - this is my final salutation with folded hands to you all. Through my association with you, merits arose and shone forth as pure knowledge that dispelled the full power of delusion. May I now dissolve into the supreme reality.

Commentary (ਅਨੁਸਂਧਾਨ):
This closing verse has the tenderness of gratitude and the courage of release. Bhartruhari bows to the five elements not as gods to bargain with, but as the very supports of embodied life. They carried him: earth held him, wind breathed him, fire warmed and digested, water nourished, space gave room. Now, with that debt acknowledged, he turns from the elements to what they point toward - the unconditioned. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

Seen through ਅਦ੍ਵੈਤ, the move is natural: the elements are forms within experience, while the goal is the awareness in which all forms rise and set. Gratitude keeps the heart soft; insight keeps it free. Many modern anxieties come from forgetting both: we treat nature as disposable, and we treat our body as an identity. This verse corrects the posture - respect the world, but do not cling to it as "me".

Practice: once a day, do a short "five-elements gratitude" reflection. Feel the support of the ground, the breath, the warmth of the body, the flow of water, and the openness of space. Then ask, "what is aware of all this?" Rest for a minute in that awareness. Let gratitude become humility, and let humility mature into freedom.

ਸ਼ਯ੍ਯਾ ਸ਼ੈਲਸ਼ਿਲਾਗ੍ਰੁਰੁਇਹਂ ਗਿਰਿਗੁਹਾ ਵਸ੍ਤ੍ਰਂ ਤਰੁਣਾਂ ਤ੍ਵਚਃ
ਸਾਰਂਗਾਃ ਸੁਹ੍ਰੁਰੁਇਦੋ ਨਨੁ ਕ੍ਸ਼ਿਤਿਰੁਹਾਂ ਵ੍ਰੁਰੁਇਤ੍ਤਿਃ ਫਲੈਃ ਕੌਮ੍ਅਲੈਃ ।
ਯੇਸਾਂ ਨਿਰ੍ਝਰਂ ਅਂਬੁਪਾਨਂ ਉਚਿਤਂ ਰਤ੍ਯੈ ਤੁ ਵਿਦ੍ਯਾਂਗਨਾ
ਮਨ੍ਯੇ ਤੇ ਪਰਮੇਸ਼੍ਵਰਾਃ ਸ਼ਿਰਸਿ ਯਰਿ ਬਦ੍ਧੋ ਨ ਸੇਵਾਂਜਲਿਃ ॥ 3.101 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਸ਼ਯ੍ਯਾ - bed
ਸ਼ੈਲ - mountain; rock
ਸ਼ਿਲਾ - stone slab
ਗ੍ਰੁਰੁਇਹਂ - house; dwelling
ਸ਼ੈਲਸ਼ਿਲਾਗ੍ਰੁਰੁਇਹਂ - a rock-slab house
ਗਿਰਿ - mountain
ਗੁਹਾ - cave
ਗਿਰਿਗੁਹਾ - mountain cave
ਵਸ੍ਤ੍ਰਂ - clothing
ਤਰੁਣਾਂ - of trees
ਤ੍ਵਚਃ - bark; skin
ਸਾਰਂਗਾਃ - deer/antelopes
ਸੁਹ੍ਰੁਰੁਇਦਃ - friends
ਨਨੁ - indeed
ਕ੍ਸ਼ਿਤਿਰੁਹਾਂ - of trees
ਵ੍ਰੁਰੁਇਤ੍ਤਿਃ - livelihood; means of living
ਫਲੈਃ - with fruits
ਕੌਮ੍ਅਲੈਃ - tender; soft
ਨਿਰ੍ਝਰਂ - a waterfall; spring
ਅਂਬੁ - water
ਪਾਨਂ - drinking
ਅਂਬੁਪਾਨਂ - drinking water
ਉਚਿਤਂ - proper; fitting
ਰਤ੍ਯੈ - for delight; for love/pleasure (dative)
ਤੁ - and indeed
ਵਿਦ੍ਯਾ - knowledge
ਅਂਗਨਾ - maiden; bride
ਵਿਦ੍ਯਾਂਗਨਾ - knowledge as the beloved
ਮਨ੍ਯੇ - I consider
ਤੇ - they
ਪਰਮੇਸ਼੍ਵਰਾਃ - supreme lords
ਸ਼ਿਰਸਿ - on the head
ਯੈਃ - by whom; for whom
ਬਦ੍ਧਃ - bound
ਸੇਵਾ - service; servitude
ਅਂਜਲਿਃ - folded hands
ਸੇਵਾਂਜਲਿਃ - the folded hands of servitude (compelled service)
ਨ - not

Translation (ਭਾਵਾਰ੍ਥ):
For those whose bed is a rock-slab, whose home is a mountain cave, whose clothing is the bark of trees; for whom deer are friends and whose livelihood is tender fruits from trees; for whom drinking waterfall water is fitting, and whose delight is the "bride" of knowledge - I consider them the true lords, for they do not have servile folded hands bound upon their head.

Commentary (ਅਨੁਸਂਧਾਨ):
Bhartruhari redefines lordship. A lord is not someone who is served; it is someone who does not have to sell their inner freedom. The renunciate's life is described almost playfully: rocks and caves as home, fruit and spring-water as sustenance, deer as friends. The most telling line is ਵਿਦ੍ਯਾਂਗਨਾ - knowledge as beloved. Pleasure is not rejected; it is refined into intimacy with truth. Seen through ਵਿਵੇਕ (discernment), this is an invitation to let ਵੈਰਾਗ੍ਯ (dispassion) arise from understanding, not from bitterness.

In our world, servitude often looks respectable: we become bound by lifestyle, debt, and the constant need to impress. The "folded hands of service" can be a metaphor for a mind always negotiating for approval. This verse invites a different kind of success: live lightly enough that your dignity is not hostage to anyone's mood, and cultivate a joy that comes from learning, reflection, and inner steadiness. This is the ਅਨਿਤ੍ਯਤਾ (impermanence) reflection that Sa~gkarAcArya uses to awaken ਵੈਰਾਗ੍ਯ: seeing change clearly, we stop demanding permanent comfort from it.

Practice: reduce one form of "bondage" this month - an unnecessary subscription, a debt-driven purchase, or an obligation you keep only for image. Use that freed time for ਸ੍ਵਾਧ੍ਯਾਯ (self-study): read one good text, reflect, and write a few lines daily. When knowledge becomes a companion, outer dependence naturally loosens.

ਧੈਰ੍ਯਂ ਯਸ੍ਯ ਪਿਤਾ ਕ੍ਸ਼ਮਾ ਚ ਜਨਨੀ ਸ਼ਾਂਤਿਸ਼੍ਚਿਰਂ ਗੇਹਿਨੀ
ਸਤ੍ਯਂ ਮਿਤ੍ਰਂ ਇਦਂ ਦਯਾ ਚ ਭਗਿਨੀ ਭ੍ਰਾਤਾ ਮਨਃਸਂਯਮਃ ।
ਸ਼ਯ੍ਯਾ ਭੂਮਿਤਲਂ ਦਿਸ਼ੋ਽ਪਿ ਵਸਨਂ ਜ੍ਞਾਨਾਮ੍ਰੁਰੁਇਤਂ ਭੋਜਨਂ
ਹ੍ਯੇਤੇ ਯਸ੍ਯ ਕੁਟੁਂਬਿਨੋ ਵਦ ਸਖੇ ਕਸ੍ਮਾਦ੍ਭਯਂ ਯੋਗਿਨਃ ॥ 3.102 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਧੈਰ੍ਯਂ - courage; steadiness
ਯਸ੍ਯ - whose
ਪਿਤਾ - father
ਕ੍ਸ਼ਮਾ - forgiveness; forbearance
ਚ - and
ਜਨਨੀ - mother
ਸ਼ਾਂਤਿਃ - peace
ਚਿਰਂ - long; enduring
ਗੇਹਿਨੀ - wife; household companion
ਸਤ੍ਯਂ - truth
ਮਿਤ੍ਰਂ - friend
ਇਦਂ - this
ਦਯਾ - compassion
ਭਗਿਨੀ - sister
ਭ੍ਰਾਤਾ - brother
ਮਨਃ - mind
ਸਂਯਮਃ - restraint; discipline
ਮਨਃਸਂਯਮਃ - self-control of the mind
ਸ਼ਯ੍ਯਾ - bed
ਭੂਮਿਤਲਂ - the ground
ਦਿਸ਼ਃ - directions
ਅਪਿ - even
ਵਸਨਂ - clothing
ਜ੍ਞਾਨ - knowledge
ਅਮ੍ਰੁਰੁਇਤਂ - nectar; immortality-giving
ਜ੍ਞਾਨਾਮ੍ਰੁਰੁਇਤਂ - the nectar of knowledge
ਭੋਜਨਂ - food
ਹਿ - indeed
ਏਤੇ - these
ਕੁਟੁਂਬਿਨਃ - family members
ਵਦ - tell
ਸਖੇ - O friend
ਕਸ੍ਮਾਤ੍ - why; from what
ਭਯਂ - fear
ਯੋਗਿਨਃ - for the yogi

Translation (ਭਾਵਾਰ੍ਥ):
For the yogi whose father is courage, mother is forgiveness, wife is enduring peace, friend is truth, sister is compassion, and brother is self-control; whose bed is the earth, whose clothing is the directions, and whose food is the nectar of knowledge - tell me, friend, what fear can remain for him?

Commentary (ਅਨੁਸਂਧਾਨ):
The verse builds an alternative family tree of virtues. When your closest companions are courage, forgiveness, peace, truth, compassion, and self-restraint, you are not easily shaken by circumstance. Such a yogi sleeps on the ground and wears the directions - meaning, he is not picky about comfort or display. His nourishment is ਜ੍ਞਾਨਾਮ੍ਰੁਰੁਇਤ, the "nectar" of knowledge that keeps the mind from starving in emptiness. Notice the chain Bhartruhari is pointing at: ਰਾਗ (attachment) quietly breeds ਭਯ (fear), because whatever you cling to becomes something you must protect; ਵੈਰਾਗ੍ਯ breaks that chain.

In practical terms, this is a reminder that security is more internal than external. Many people have possessions but lack patience; they have contacts but lack truth; they have comfort but lack peace. Then fear remains. When virtues become your household, you become resilient: loss does not destroy you, praise does not intoxicate you, and uncertainty does not paralyze you. Upanishadic teaching repeatedly ties freedom with ਅਭਯ (fearlessness): when identity stops leaning on change, fear naturally reduces.

Practice: choose one virtue from this list each week. Treat it like a family member you must honor: if you chose ਕ੍ਸ਼ਮਾ (forbearance), practice forgiving one small irritation; if you chose ਮਨਃਸਂਯਮ (self-restraint), limit one impulse daily. Keep a short nightly review. Fear reduces when the inner home becomes strong.

ਅਹੋ ਵਾ ਹਾਰੇ ਵਾ ਬਲਵਤਿ ਰਿਪੌ ਵਾ ਸੁਹ੍ਰੁਰੁਇਦਿ ਵਾ
ਮਣੌ ਵਾ ਲੋਸ਼੍ਠੇ ਵਾ ਕੁਸੁਮਸ਼ਯਨੇ ਵਾ ਦ੍ਰੁਰੁਇਸ਼ਦਿ ਵਾ ।
ਤ੍ਰੁਰੁਇਣੇ ਵਾ ਸ੍ਤ੍ਰੈਣੇ ਵਾ ਮਮ ਸਮਦ੍ਰੁਰੁਇਸ਼ੋ ਯਾਂਤਿ ਦਿਵਸਾਃ
ਕ੍ਵਚਿਤ੍ਪੁਣ੍ਯਾਰਣ੍ਯੇ ਸ਼ਿਵ ਸ਼ਿਵ ਸ਼ਿਵੇਤਿ ਪ੍ਰਲਪਤਃ ॥ 3.103 ॥

Meaning (ਪਦਾਰ੍ਥ):
ਅਹੋ - indeed; ah!
ਵਾ - or
ਹਾਰੇ - in a necklace/garland
ਬਲਵਤਿ - strong; powerful
ਰਿਪੌ - in an enemy
ਸੁਹ੍ਰੁਰੁਇਦਿ - in a friend
ਮਣੌ - in a jewel
ਲੋਸ਼੍ਠੇ - in a clod of earth
ਕੁਸੁਮ - flower
ਸ਼ਯਨਂ - bed; couch
ਕੁਸੁਮਸ਼ਯਨੇ - in a bed of flowers
ਦ੍ਰੁਰੁਇਸ਼ਦਿ - on stone
ਤ੍ਰੁਰੁਇਣੇ - in grass; on straw
ਸ੍ਤ੍ਰੈਣੇ - among women; in sensual pleasure
ਮਮ - my
ਸਮ - equal
ਦ੍ਰੁਰੁਇਸ਼ਃ - vision; outlook
ਸਮਦ੍ਰੁਰੁਇਸ਼ਃ - with equal vision; equanimous
ਯਾਂਤਿ - pass; go
ਦਿਵਸਾਃ - days
ਕ੍ਵਚਿਤ੍ - somewhere
ਪੁਣ੍ਯ - holy; meritorious
ਅਰਣ੍ਯੇ - in a forest (locative)
ਪੁਣ੍ਯਾਰਣ੍ਯੇ - in a holy forest
ਸ਼ਿਵ ਸ਼ਿਵ ਸ਼ਿਵੇਤਿ - "Siva, Siva, Siva" thus
ਪ੍ਰਲਪਤਃ - muttering; repeating; lamenting

Translation (ਭਾਵਾਰ੍ਥ):
Whether with a necklace or without, whether with a strong enemy or a friend, whether with a jewel or a clod, whether on a bed of flowers or on bare stone, whether among grass or women - my days pass in the same way, as I wander somewhere in a sacred forest, repeating "Siva, Siva, Siva."

Commentary (ਅਨੁਸਂਧਾਨ):
The verse is a statement of radical equanimity. Ornament or no ornament, enemy or friend, jewel or clod, softness or hardship, sensuality or simplicity - none of these opposites dictate the quality of his day. The outer scene changes, but the inner axis remains: remembrance of ਸ਼ਿਵ, the auspicious reality that stands for what is beyond change. Here ਤ੍ਰੁਰੁਇਸ਼੍ਣਾ (craving-thirst) is the hidden engine: it grows by feeding and keeps the mind in motion; the antidote is ਵਿਵੇਕ (discernment) maturing into ਵੈਰਾਗ੍ਯ (dispassion).

This is not dullness; it is freedom from compulsive preference. A life driven by craving is constantly negotiating: "more comfort, less pain; more praise, less blame." Here, Bhartruhari suggests that peace comes when the mind stops leaning toward one pole and recoiling from the other. The GItA captures the same ideal: ਸਮਲੋਸ਼੍ਟਾਸ਼੍ਮਕਾਂਚਨਹ੍ - one who sees clod, stone, and gold with equal regard. In a world of endless comparison, that equal vision is priceless.

Practice: pick one pair of opposites that usually controls you (comfort/discomfort, praise/blame, attention/neglect). For a week, observe your reactions without immediately obeying them. Add one anchor that returns you to the center - a short ਜਪ (repetition) like "Siva Siva" or a few mindful breaths. Equanimity grows when you train the pause between stimulus and response.

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